Indigenous knowledge systems and religious traditions have played central roles in shaping the worldviews, social institutions, and ecological practices of many African societies. On 27 October 2026, a workshop was organised at Ludovika University of Public Service as part of the African Ecological Mapping Initiative to discuss how African community practices, religious values and indigenous knowledge contribute to care for Creation. Participants shared experiences from Ghana, Kenya, Nigeria, Ethiopia and Madagascar. The contributions connected local experiences with livelihoods and governance while identifying how these perspectives could translate into comparative studies and policy directions. Dr. Richard Baafi, who moderated the discussion, invited participants to situate the exchange within the African ecological initiative’s commitment to ecology, human dignity and social cohesion.
The discussion highlighted indigenous knowledge as a source of practical ecological understanding and communal responsibility towards sustainability. Its significance lies not only in knowledge of plants, animals and seasonal conditions, but also in the cultural and spiritual obligations through which communities regulate their relationships with nature. For instance, the sacred Kaya forests of the Mijikenda communities, where spiritual beliefs and customary restrictions have supported forest protection. Similarly, pastoral knowledge among Maasai and Borana communities offered further examples of locally grounded approaches to grazing management and adaptation. Additionally, the discussion highlighted how community involvement in Kakamega Forest also prompted consideration of cooperation between customary knowledge holders and conservation agencies.
The discussion addressed other perspectives from the continent. In Nigeria, for example, the concept of forests conservation was disseminated through sacred designations described as “evil forests.” Over time, changing religious and cultural interpretations had weakened restrictions that helped protect forests that hitherto were habit for medicinal plants, biodiversity and wildlife. This example revealed a complex relationship between traditions and changes in religious attitudes which can alter the authority of established indigenous protections. Other contributions addressed vegetation-based erosion control, locally adapted agriculture and customary restrictions protecting rivers and aquatic species. Drawing on Ghanaian experiences, Dr. Baafi highlighted indigenous knowledge on animal behaviour, seasonal restrictions on hunting, and protection of pregnant animals. These examples illustrated how indigenous knowledge connects observation of the natural world with shared meanings, traditional authority, and collective responsibilities. The discussion also raised concerns about the transmission of this knowledge to younger generations. Urban migration, reduced contact with local elders and changing educational practices prompted questions about how such knowledge could remain accessible and relevant.
Religion and Responsibility
Religious traditions formed an important dimension of the discussion, particularly their influence on environmental ethics, community practices and ecological responsibility. From the Christian perspective, the relationship between creation and stewardship provided a basis for examining humanity’s responsibilities towards nature. This understanding was further explored through Pope Francis’ 2015 encyclical Laudato Si’, which presents integral ecology as an approach connecting environmental protection with poverty, inequality and human dignity. Complementing these reflections, the Ethiopian perspective drew attention to Islamic teachings that regard tree planting and the benefits derived from trees by humans and animals as forms of charity (sadaqah). Religious teachings discouraging unnecessary destruction, including the cutting of trees during conflict, further proved the ethical responsibilities associated with the protection of nature. Beyond these religious teachings, the discussion considered how inherited cultural traditions continue to shape community values and practices.
Experiences from Madagascar illustrated the coexistence of Christianity and traditional customs, particularly ceremonies honouring ancestors and strengthening family ties. Although these practices reinforce cultural identity and collective responsibility, their specific contribution to ecological conservation requires further investigation. The discussion also emphasised environmental and health education within Christian communities, including the Seventh-day Adventist tradition, where teachings on healthy living and agricultural practices encourage greater awareness of environmental well-being. These examples brought into focus a central question concerning the practical influence of religious and cultural values on social behaviour.
The effective ecological governance emerged as a critical concern, particularly in relation to the socioeconomic consequences of resource exploitation. In Nigeria, petroleum-related pollution was associated with threats to fishing, agriculture and public health, while rosewood exploitation in Madagascar raised concerns about illegal extraction and international commercial interests. These cases showed the responsibilities of public institutions and commercial actors in safeguarding natural resources. Ethiopia’s Green Legacy Initiative, launched in 2019, offered a contrasting perspective on government-led ecological restoration, although its long-term success requires environmental conditions and sustained community involvement. The broader exchange revealed the close connection between ecology and livelihood security, raising questions about the feasibility of protecting rural ecosystems without addressing poverty, economic vulnerability and unequal access to natural resources. This reinforced the importance of integrating indigenous knowledge and religious ethics with socioeconomic realities and accountable governance to advance ecological sustainability and human dignity.
Research Collaboration
The challenges surrounding ecological governance and livelihoods also brought into focus the wider responsibilities of universities in preserving indigenous ecological knowledge and ensuring its practical relevance. Experiences from Nigeria raised questions about the accessibility and application of medicinal plant knowledge retained in academic collections, particularly its availability to the communities from which it originates. The Malagasy perspective extended this concern to the recognition of indigenous expertise and equitable benefit sharing when biological resources and traditional knowledge become subjects of scientific investigation or commercial development elsewhere. Dr. Baafi introduced a complementary dimension through the concept of “mental ecology,” emphasising the attitudes, values and institutional practices that influence environmental responsibility.
The exchange highlighted the importance of moving beyond academic documentation towards interdisciplinary approaches that critically assess indigenous practices and the influence of religious teachings on social behaviour. Such approaches should also recognise local communities as active contributors to knowledge production, while supporting its transmission across generations and practical application in sustainable resource management. The relevance of these concerns extended to developing academic partnerships across Africa and Europe, which offer opportunities for comparative research and closer cooperation among institutions. Prospective engagement with the African Union and regional economic communities could also facilitate the translation of scientific findings into policy and governance. The roundtable thus contributed to the initiative’s evolving scientific agenda by connecting African experiences and indigenous ecological knowledge with religious perspectives, institutional cooperation and the pursuit of environmentally sustainable livelihoods. The forthcoming Global South Conference on 16 November 2026, focusing on food and water security in light of the social engagement of the churches, will provide an additional platform for interdisciplinary exchange.
Prepared by:
Dr Richard Baafi
Institute of Religion and Society
Ludovika University of Public Service