Bende/Tongwe Cultural Values in Ntakata Village Land

Forest Reserve, western Tanzania A report for cultural Value Assessment

June 2014.

Funded by: CEPF

Acronyms

TT Tongwe Trust

TNC The Nature Conservancy

GME Greater Mahale Ecosystem

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ACKNOWLEDGEMENTS

The information contained in this report was generated from interviews, of Bende/Tongwe

elders, group discussions and field visits among Bende/Tongwe communities in villages of

Lubalisi, Mgambazi, and Lugonesi. Wabende/Watongwe warmly welcomed the research

team to their communities. The views, values and knowledge shared they shared with us are

greatly appreciated “Endita”

Numerous field assistants participated over the duration of the survey. We are eternally grateful to

Kudra Jumanne, Said Katensi and Isaya Hawazi from Tongwe Trust and Tongwe elders ( Nkungwe

Kajabo, Malimbo, Petro Simony, and Mnyalyoba, ) for their highly contribution to this work.

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EXECUTIVE SUMMARY

This report presents findings of a cultural values assessment which was carried out to better

understand how Tongwe/Bende relate to Ntakata Forest. The assessment was to provide a

platform for interpreting the perceptions, beliefs and norms that define the relationship

between Bende/Tongwe and their environment, so as the findings can be integrate into

conservation management plan of Ntakata forest as a Village Land Forest Reserv. The

Bende/Tongwe people settled in GME as long ago as 500BCE. Their centuries of settlement and

use have built deep connections to the greater Mahale Ecosystem landscapes from which they

draw physical, cultural and spiritual sustenance. Bende and Tongwe people are predominantly a

forest dwelling and have co-existed with the forest that defines in greater part their ethnic identity

and this has helped retain important areas of intact closed-canopy forest and broad-leaved

miombo woodland mosaic in and outside Mahale Mountains National Park, like Ntakata Forest.

They are now facing both internal and external threats to their forest home. Their culture is

deeply rooted in the forest. It is hoped that this report will contribute to the integration

of Bende/Tongwe cultural values and institutions into conservation plans, policies, plans,

processes and day-to-day management actions of Ntakata forest.

We used a participatory approach to identify the values in nature and location deemed

culturally significant to Bende/Tongwe. Bende/Tongwe elders led the field team to their cultural

sites and participated actively in interviews and group discussions. Interviews and

discussions focused on what Bende/ Tongwe would want their grandchildren and other people

to know and value about the Ntakata Forest. Bende/Tongwe included traditional practices

and belief systems, plants and animals linked to their livelihood, forest activities of hunting

and gathering, as well as their history, locations of cultural or historical importance, and

their perceptions on how their cultural values can be integrated into management plan of

Ntakata Forest.

The survey reveals a rich history of Bende/Tongwe interactions with the forests, indigenous

knowledge, and a deeply rooted culture of forest dependence. Bende/Tongwe traditional

practices and belief systems are linked to forest plants, animals and sites.

As such, they consider forest plants and animals as part of their natural world and culture. In

addition, Bende/Tongwe attach considerable cultural importance to forest sites including

big forests, caves, swamps, rivers, hills, big stones. Many of these sites have spiritual values

which they believe helped their ancestors to live for many years. An elaborate account of forest

myths, taboos, narrated by Bende/Tongwe is presented in this report.

The Ntakata Forest should be managed and protected as cultural heritage as well as natural

sites, with full respect and understanding of Bende/Tongwe cultural values. Negotiations for

integrating these values into management of thes e a r e a s should involve Bende/Tongwe

as partners.

This should lead conservationists to find ways to meet the requests of Bende/Tongwe to

access cultural sites. Furthermore, Bende/Tongwe should be involved in development of protection protocols and

management plans. In doing so, conservationists will be able to benefit from the

Bende/Tongwe’s rich indigenous knowledge of the forests for better management of Ntakata

Forest.

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Table of Contents

Acronyms…………………………………………………………………………………………………….i

Acknowledgements…………………………………………………………………………………….ii

Executive Summary…………………………………………………………………………………....iii-iv

1. Context of the project…………………………………………………………..………………….1-2

2.Menthods …………………………………………………………………………………………………4

3. Findings…………………………………………………………………………………………………...4

� History and traditional practices………………………………………………………….4

� Origin……………………………………………………………………………………………..…….4

� The reins of clans…………………………………………………………………………….….4

� Lives…………………………………………………………………………………………..………..4

� Occupations…………………………………………………………………………………………4

� Chief ships …………………………………………………………………………………………..5

� Traditional practices……………………………………………………………………….……5

� Beliefs…………………………………………………………………………..………………………6

� Traditional forest activities of Bende/Tongwe……………………………………..6

� Ritualism and forest conservation…………………………………………….………….6

� Bende/Tongwe perceptions about integrating their cultural values into

conservation………………………………………………………………………………………..6-7

4. Challenges faced during the survey……………………………………………………………..8

5. Conclusion…………………………………………………………………………………………………. 8

Annex1: Details of sites visited……………………………………………………………………….8

Annex2: Photos…………………………………………………………………… ……………………….9-11

Annex3: Guided interviews instrument and questions…………………………………..12-13

1. Context of the survey

Bende/Tongwe attach significant value to Ntakata Forest and other areas in GME, which could

support forest conservation and management of the Ntakata For est , but currently there is

insufficient engagement with the conservation planners to make a meaningful contribution.

The report of this research will help to promote recognition of Bende/Tongwe values and

institutions, strengthen engagement in conservation, and help retain values, institutions and

ethnic identity, all of which make important contributions to the wellbeing of the

Bende/Tongwe, and would support valuable ethical conservation outcomes.

The Tongwe/Bende tribe is a small African tribe, residing on a small part of Lake Tanganyika basin

(Bende and Tongwe land in Greater Mahale Ecosystem), Uvinza District-Kigoma & Mpnda District

Katavi regions, western part of Tanzania. The Bende/Tongwe people settled at this area as long ago

as 500BC. Their centuries of settlement and use have built a deep connections to the Greater

Mahale Ecosystem landscape from which they draw physical cultural and spiritual sustenance. The

Tongwe co-exist with the forest that defines in great part their ethnic identity and this has helped

retain important areas of intact closed-canopy forest and broad-leaved Miombo woodland mosaic

inside and outside Mahale Mountains National Park like Ntakata Forest.

Sustainable lifestyle of Bende/Tongwe people up to 1980s; Tongwe people are predominantly a

forest dwelling tribe, formally lived scattered in a small groups/clan of 5 to 30people in the

woodland. Each group/clan form what called Sihugho (small village) and each Sihugho has Mwami

& Mutwale. Bende/Tongwe’s sustainable lifestyle characterized by; virtually no commercial fishing

or hunting, never hunted chimps/elephant for bush meat as in other parts of Africa, Prohibition of

any form of fishing in some part of rivers (eg.Lubulungu and Lubugwe Rivers as the residence of

guardian spirits), small scale herding of animals, small scale villages (5 to 30people), shifting

cultivation with the reuse of regenerating forests only after the lapse of 5-10years, no large scale

use of fish net and restriction of mesh size to 5 inches, prohibition of cutting down large trees

believed to be the “home of guardian spirits)”, prohibition of cutting (and even entering for some

people) of some parts of the terrain believed to be the home of guardian spirits and ancestral

spirits/burial places of the chiefs/mwami, multiple chief systems (each clan has chief and elected

democratically).

Up to 1970s Bende/Tongwe people were strongly holding their culture and traditional way of living.

In the 1970s, the socialist land reforms in Tanzania insisted that all people should live in

community’s centers around a basic provision of education and healthcare. This relocation was

called Ujamaa.

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The Bende/Tongwe were drastically affected, and many of them were forced to move and spread

into towns and villages, but still connected to their original places, and some of them returned to

their original place, except for Tongwe people who lived in area now known as Mahale Mountains

National Park; they are not allowed to access their cultural sites.

Bende and Tongwe are now facing both internal and external threats to their culture; like

insufficient engagement of Bende/Tongwe people in conservation plans going on in GME and due

to immigration of people from other areas, whose do not respect the traditional way of living of

indigenous Bende/Tongwe people, affecting the sustainability of their Culture. Notwithstanding

the numerous problems facing Bende/Tongwe, they continue to value their forest based

social system, culture, and traditional practices as an important part of their self-

identification.

We carried out a cultural values assessment to better understand how Bende/Tongwe

relate to the Ntakata forests and to serve as a baseline for conservation plans of Ntakata

Forest. Cultural values are widely recognized to be of importance to the well-being of both

indigenous and non-indigenous communities and for the delivery of conservation

objectives; for instance by UNESCO’s World Heritage Commission and Convention on

Intangible Heritage, the Millennium Ecosystem Assessment and the programmes of work of

UNEP, WWF and IUCN, notable of which is the World Commission of Protected Areas’

Cultural and Spiritual Values of Protected Areas Specialist Group. More specifically, cultural

values, by connecting people to nature, provide a range of opportunities to build support for

conservation objectives (Infield & Mugisha, 2010). Numerous sacred natural sites including

sacred groves and springs, sites of worship, rituals and offerings, burial sites, and locations

associated with spirits or deities exist around the world and many are managed to support both

conservation objectives and spiritual functions (Wild and McLeod 2008 in Infield &

Mugisha,2010). For instance, recognition and respect for cultural values which relate to the

natural environment can benefit conservation by utilizing place names and the many

expressions and words which have evolved over generations of oral traditions (Verschuuren,

2006). In addition, conservation managers can take advantage of the cultural values approach

to mitigate conflicts and enhance positive relationships with local communities. Ultimately, this

can help avert loss of ecologically and culturally significant values by promoting a win-win

situation for a people-park co-existence which will contribute to forest conservation and

management of protected areas.

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2. Methods

Fieldwork for assessing cultural values with Bende/Tongwe communities was carried out in

three villages of Lubalisi, Mgambazi and Lugonesi and Ntakata Forest.

Research team from Tongwe Trust including Kudra Jumanne(Cultural Value Assistant), Said Kate,

Isaya Hawazi, and Hussen Hamisi, camped in each community for the duration of the surveys

to closely interact with the people.The respondents participated actively in informal group

discussions and one-on-one interviews. These were either held in the Bende/Tongwe

settlements or sometimes inside the N t a k a t a forest, during field visits. We focused on what

Bende/Tongwe would want their grandchildren and other people to know and value about

Ntakata Forest. The respondents included traditional practices and belief systems, plants and

animals linked to their livelihood forest activities of hunting and gathering as well as their

history, locations of cultural or historical importance, and also their perceptions on how their

cultural values can be integrated into the conservation and management of Ntakata

Forest (see appendix for the questions which guided our discussions and interviews).

In addition to group discussions and interviews, we carried out field visits to places deemed

culturally significant to Bende/Tongwe. During field visits, Bende/Tongwe elders led a field

team to the preferred cultural sites. These important cultural sites include valleys, caves,

mountains (hills) and forest trails. For each site, we recorded GPS coordinates, dominant

vegetation, animal signs and ease or difficulty of access to the site, threats to the area. We

also asked the Bende/Tongwe members about uses of each cultural site and the proximity of

other similar sites.

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3.Findings

The survey sought, as much as possible, to document what Bende/Tongwe values about Ntakata

forests in GME, to provide a platforms for interpreting the perceptions, beliefs and norms that

define the relationship between Bende/Tongwe and their environment. Findings are:-

Bende/Tongwe history and traditional practices

Generally, Bende andTongwe considered as one group with the same history, culture,

geographical location (in GME) and contemporary socio-economic challenges. The respondents

mentioned traditional practices which define their ethnic group as a forest people and

these include hunting, fishing, agriculture, beekeeping and gathering forest resources,

worshipping Gods in the forest, and speaking a l m o s t t h e s a m e language. The main

spirits respected by Bende/Tongwe, Butongwe, Nkungwe, Mulangwa, Katabi and

Lubaju.

Origin

Bende/Tongwe is a small tribe found in Uvinza District-Kigoma and Mpanda District-

Katavi region, assumed to have originated in the Congo Basin.

The Reins of clans

Bende/Tongwe people used to l ive by small groups, each of which was ruled by

Mwami. One of the common cultures of Bende/Tongwe is the clan systems (in

Bende/Tongwe [Mulahilo]). It tells us partly about their origins. Among Bende/Tongwe

people, there are almost 40clans. Clan names of each person are required to know in

each community. At the time of traditional greeting [Kusyesya], the younger claps

hands in the squatting position, and the elder has to tell him/her [mwa “CLAN

NAME”], Another function of clans is that each clan has its taboo [Musilo]. For

example, clan “Mampasa” can not keep a Dog. Some clan names which were collected

during survey are; Kabuje, Kalinda, Kasala, Lubhende, Luhinda, Ikunda, Mukwala,

Mulengo, Mulonga, mpaho, Mukwala, Mukasa, Ndubhula, Nkolongo, Ntambi, Mujonga,

Mutahia, Mughansa, Ngela, Mpasa.

Lives

Bende/Tongwe people originally did not have villages. They used to live far each other

and move a lot. They did not live in one place for a long time.

Occupations

Fishing, hunting, beekeeping, and agriculture are the main occupations.

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Chief ships

The characteristics of Bende/Tongwe people is their chief ships, whose chiefs are

called “Mwami”. Mwami is a leader of whole matters of his people. Mwami works are

to offer prayers for the spirits, asking for relief of hunger, diseases, lack of rain and so

on.

Traditional practices

The following is a list of practices identified by the Bende/Tongwe as of importance to them

as a people and to their identity:

I. Bende/Tongwe are predominantly a forest dwelling tribe, known for being good

hunters, beekeeper a n d traditional healers.

II. Traditionally, Bende/Tongwe lived scattered in a small groups/clan of 5-30people in the

woodland-mountainous, in what called “Sihugo” [small village], each sihugo has Mwami

and Mutwale.

III. Sustainable lifestyle; no commercial fishing and hunting, never hunted primates

(chimps), small scale herds of animal, shifting cultivation with reuse of regenerating

forest after 5-10years, restriction of fish net-mesh size to 5inches, prohibition of cutting

riverline and closed-canopy forest believed to be the home of “guardian spirits” and

chief burial places.

IV. Bende/Tongwe had a special way of worshipping and offering sacrifices especially for

thanking the god. Worshipping was mainly done in sacred sites by MWAMI.

V. Bende/Tongwe had a special way of burying their chi efs . When Mwami died, his

head wi l l be cut and buried in a pot of ful l of hon ey and medic ine, to a

spec i f ic place cal led “ ITABAMI” at a cave, no any member of that c lan, i s

a l lowed to vis i t this place . Bende/Tongwe elders from other clans would led the

burial ceremony and encourage all the clan members to drink herbal extracts as a way

of preventing death from claiming more people from that clan.

VI. Killing elephant is “hero” in bende/Tongwe culture (they don’t eat elephant meat, but they

use some part of it for medications), the one who killed elephant called “Mujege” means a

good hunter. Every clan should have only one Mujege, and not more; otherwise spirits

would be angry to that clan. Killing of elephant is accompanied with a big ceremony.

VII. Bende/Tongwe had a ritual of cutting their skins and applying medicines which they

believed would protect them against witchcraft.

VIII. Marriage; a boy who want to marry should leave his family and go to live to girl’s family for

some years, before he allowed with girl’s parents to bring a dowry, at this time the girl’s

parents will examine the boy behavior, before they allow him to take their daughter

IX. Dancing and singing is main culture in bende/Tongwe people.

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Beliefs

The following is a list of beliefs, myths, stories and superstitions reported by respondents.

i. Witchdoctors were believed to prevent death.

ii. Killing primates may lead to punishment of the whole clan

iii. Lighting and thunder were used in witchcraft to punish thieves

iv. Pregnant woman not allowed to eat egg, to avoid to deliver kid with no hair

v. Big forests and large mountains like Nkungwe in Mahale MNP is a home to their

guardian spirits.

Traditional forest activities of Bende/Tongwe mentioned during interviews and group

discussions.

The traditional forest activities mentioned by respondents are; collecting firewood, collecting

forest foods, collecting medicines, collecting pot-making materials, hunting, collecting

construction materials, cultural sites, hiding place, ceremony place, and living place.

Ritualism and forest conservation Ritualism and forest conservation When asked to describe how they used to live with wild animals and plants in the forest, the following traditional practices and rituals which promote forest conservation emerged:

1. Bende/Tongwe had restrictions to minimize impacts of their activities on the forest. For instance,

2. Bende/Tongwe never hunted chimpanzees. Generally, Bende considered primates to

be their close relatives and thus did not hunt them.

3. Bende/Tongwe utilized the forest sustain ably because of their nomadic life. Even where they harvested plants for medicine or weaving materials their nomadic life would allow the plants to coppice before being harvested again. In addition, Bende/Tongwe had totems which forbade the killing of certain animals and this too promoted conservation.

Bende/Tongwe perceptions about integrating their cultural values into Ntakata Forest

Concervation plan

Views about how Bende/Tongwe can contribute to conservation

Asked if they wanted to play an active role in the management of conservation priority areas,

Bende/Tongwe expressed their desire to join conservation activities for better protection of

their cultural heritage. They argued that forest conservation is not a new tem to them since they

were the first to practice conservation using traditional practices and restrictions to minimize

impacts of their activities on the forests, which has helped retain Ntakata Forest and other

forests in GME. For instance, no one allowed cutting a riverline forests.

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What Bende/Tongwe can contribute to Ntakata forest conservation and how they want to see

the forest managed.

Questions and Answers Responses

If conservationists invited you to manage the Ntakata forest as a partner, what knowledge

or skills would you contribute, based on your traditional or cultural beliefs and practices?

-We know the forest very well. We know the plants, animals, trails, hills,

valleys, rivers

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-we can guide tourists and show them how to prepare traditional medicines 8

-We can detect those planning to poach since we liv e in the village 7

-We can sensitize local people about the value of conserving forests 7

-we can help with monitoring and reporting illegal activities 5

-We can readily mobilize people to put out forest fires 4

How do you want to see conservation priority areas managed with full respect for

Bende/Tongwe?

-Allow us access our cultural sites 8

-allow access medicinal plants 6

-Respect our culture and consider us as a conservation partner 6

Local knowledge of conservation threats and how to address them

Poaching, cattle and fire setting ranked highest among the human activities identified by

Bende/Tongwe to be most disturbing for the forests.

Summarized Bende/Tongwe views of forest conservation and threats to forests

Questions and answers Responses

According to you which human activities are most disturbing for the forest?

-Cattle 5

-setting fires 5

-Poaching 4

-Cutting forest trees for timber 3

-Cutting forest trees for charcoal 3

-Cutting forest trees fishing boat 3

-Mining 2

What would you advise conservationists to do to address such disturbances

-involve us in conservation activities 4

-Sensitize people about conservation values 3

If the forests was to disappear, what would be your biggest concern or worry

-we would lose the home of our guardian spirits 5

-We would lose our cultural sites 5

-Harsh weather would persist 3

-we would no longer get medicinal plants, honey and other forest

foods

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4. Challenges faced during the survey

1. Heavy rain: P r e v e n t e d u s t o f i n i s h o u r s u r v e y o n t i m e

5. Conclusion The Bende/Tongwe people lived in Ntakata forest- in Greater Mahale Ecosystem (GME) for centuries. Their culture is deeply rooted to Ntakata Forest and other conservation priority areas in GME. Bende/Tongwe regards GME as their cultural heritage which defines them as a people. They value the forests for physical, emotional and spiritual satisfaction. More specifically, the forests are important in Bende/Tongwe culture as places where their cultural resources including traditional food, medicine, ch ie f s bur ia l p lace and worshipping sites are located. Conservation plans should be carried out with a deeper understanding and respect for what they mean to Bende/Tongwe people whose ancestral homes are in the forests. To achieve this, Bende/Tongwe should be involved in conservation activities.

Annex 1. Details of cultural sites visited

Bende/Tongwe cultural sites visited in Ntakata Forestat:

Cultural sites Importance

Funkwe River -Place of worshiping God

Mlofwesi River -Worship place

Sources of Ntakata River and its forest valley -Place of worshiping God

-Chief burial place

-Hiding place

Kalambo Kandiso -Worshiping God place

-Chief burial place

Kamsenga -Worship place

Wamwanda hill -Worship place

Source of Mgambazi River -Worship place

Wakuleba -Worship place

Malimba river -Worship place

Mpulikisi forest -Chief burial place

Kakoba hill -Worship place

Mpinga hill -Worship place

Masangwe hill -Worship place

-Chief burial place

Wehasa hill -Worship place

Gondo (Mnyalyoba) -Worship place

-Chief Burial place

Mgungasi -Worship place

Buhungu River -Worship place

luntampa -Worship place

-Chief burial place

kabujaga -Worship place

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Annex2. Some photos taken during survey

Noted tools for worship in the Forest

Some Bende/Tongwe cultural activities noted during survey

Annex 3. Guided interview instrument and questions Preamble The Research seeks to identify and document Bende/Tongwe cultural values inNtakata Village Land Forest Reaserve so as it can be integrated in Management plan of Ntakata Forest. The Research will lead to and promote recognition and integration of the institutions and practices that connect the Bende/Tongwe to Ntakata forest, strengthen engagement of the Bende/Tongwe communities in conservation and help Bende/Tongwe conserve their unique cultural values and ethnic identity. You have been identified as one of the respondents to give information regarding Bende/Tongwe and how they relate to Ntakata Forest. About the Respondent Name of village……………………… Sub-village…………………………………………………………… Nearest conservation priority area………………………………………………………………………… Bende/Tongwe-Land……………………………………………………………………………………………… District …………………………………………………………………………………………………………………. Data entered by ………………………………………… Entered by…………………………………….. Data checked by ……………………………………….. Checked b……………………………………… Socio-demographic status of the respondent Gender: 1= female [ ], 2 = male [ ] What is your age? ……………………………………………………………………………………..

Education level: 1 = never been to school [ ] 2 = [ ] primary 3 = [ ] secondary Marital status: 1 = single [ ] 2 = married [ ] 3 = divorced/ separate [ ] 4 = widowed [ ] Number of children if any [ ] Belonged clan : …………………………………..……………………………………………….. Conservation priority area experience Where were you born? 1 = inside the village [ ] 2 = in conservation priority area [ ] How much experience do you have about the area? 1 = Much [ ] 2 = not much [ ] 3 = not at all [ ] What experience about the forest do you have and would be willing to share with us? Do you know any special traditional or cultural practices or beliefs that are typical of Bende/Tongwe people that you can share with me? [Probe] How did you learn about such beliefs/practices? 1= hearing stories from parents [ ] 2 teaching by example from parents/ elders [ ] 3 = I do not know much about Bende/Tongwe culture [ ] Cultural beliefs, spiritual, ritual and Bende/Tongwe linkage to cultural sites in the forest Are there places/ sites or items (trees, food, rivers or hills etc.) in the forest that are special and are culturally significant to the Bende/Tongwe people that you know? Where are located? In Village/Ntakata Forests etc; are they accessible? What are major threats to this/these cultural site? Tell me about practices and beliefs that are associated with these sites in Ntakata forest. When are these practices undertaken, by who etc. Which of the practices at the sites had connection with worshipping God? How did they thank their God for good fortune? What did Bende/Tongwe traditionally do with bodies of dead chief? How do Bende/Tongwe stay in touch with their deceased ancestors? Which of your traditional/cultural practices are you still practicing? Are there practices that you have stopped but would want to resume if given an opportunity? [Probe to identify which ones are connected to the forests and why they had stopped] Traditional Institutional set up a) Tell me how the Bende/Tongwe people used to be or are organized; [probe – clan heads? Elders? chiefs] b) Please tell me about any taboos, restrictions, beliefs, or traditional norms used, especially those concerning management of plants, animals and other forest products [Probe for

how these worked and were enforced] Bende/Tongwe Culture and Conservation of the Forests a) Tell me how Bende/Tongwe people managed the forests............................................. b) If conservationists invite you to manage the forest as a partner, what knowledge or skills would you contribute, based on your traditional or cultural beliefs and practices? …………………………………………………………………………………………….. c) Describe to me how you want to see this forest managed with full respect for the Bende/Tongwe………………………………………………………………………………………………………….. Dangers/threats of human activities to forest a) According to you which human activities are most disturbing for the forest? …………………. b) What would advise conservationists to do to address such disturbances…………………………… c) If the forest was to disappear what would be your biggest concern or worry? ………………….

Questions for site characterization 1. Name of location .....………………………………………………………………..…….……………….. 2. Photograph number .……………………………………………………………..……….……………….. 3. Description of location (GPS) ……………………………………………………………..…….……… 4. Threats to the site……………………………………………………………………………………………. a) Local term for the cultural site ..……………………………….…………………..…….……………… b) Dominant vegetation …………………………………………….…………………..….………………. c) What did Bende/Tongwe use this cultural site for? ..………………….…………………….. d) Where can one find many similar sites around? …….………………………………………… e) How is this site reached? (e.g. walking, Motorcycle, Car, difficulty of terrain and the time taken) ………………………………………………………………………………………………………… f) What taboos or traditional rules apply here? Why?.............................................. g) Which animals would you easily encounter here? …………...................................... h) How useful is this site for other cultural values? …………………………………………………

For more information, contact:

Kudra Jumanne (Cultural Value Assistant)

Or

Said Katensi (Tongwe Trust Program Coordinator)

Tongwe Trust

P.O.Box 442, Kigoma-Tanzania

E-mail: tongwenature@yahoo.com

________________________ THANKS______________________________________