Linda's Blogspot

  Both the Ogiek and the Mijikenda, "sacredness" is a functional conservation tool. When a site or species is declared sacred, it is removed from the cycle of exploitation and placed into a system of protection enforced by spiritual taboos and elders. The Living Sanctuaries ​1. Sacred Groves (The Living Sanctuaries) ​ Mijikenda (The Kayas): The Kayas are 10 separate forest sites along the Kenyan coast. Originally fortified villages, they are now "spirit houses" for ancestors. ​ The Taboo: You cannot carry a weapon, harvest green wood, or clear land within a Kaya. This has created "biodiversity islands" where rare plants thrive while surrounding areas are deforested. ​ Ogiek (Sacred Glades): The Ogiek protect specific heavy-canopy areas and "satellite forests" within the Mau Complex. These are used for initiation ceremonies and are strictly off-limits for hunting or temporary shelters. ​ 2. Sacred Plants (The Pillars of Ritual) ​ ...

Ecological literacy the Ogiek and the Mijikenda of Kenya:  Ecological literacy isn't just about studying biology; for indigenous communities like the Ogiek and the Mijikenda, it is a lived philosophy. Their survival has historically depended on a deep, reciprocal relationship with specific ecosystems—the high-altitude forests for the Ogiek and the coastal forests for the Mijikenda.   ​1. The Ogiek: Guardians of the Mau Forest ​The Ogiek are one of Kenya’s last remaining hunter-gatherer groups. Their ecological literacy is centered on the Mau Forest complex.   ​Honey as a Calendar: The Ogiek use the flowering cycles of trees (like the Dombeya torrid) to track seasons. Their "literacy" involves knowing exactly when and where bees will migrate.   ​The Taboo System: They do not clear-cut forests. Instead, they practice "honey-tapping," which requires keeping trees alive. Certain groves are considered sacred, acting as natural conservation zones where hunti...

The Architecture of the Soul: From the Kabyle Hearth to the High-Rise ​In the second half of Pierre Bourdieu’s landmark ethnographic work, he unveils a startling truth: a house is never just a building. For the Kabyle people of Algeria, the home functions as a living, breathing map of their entire universe. It is a "microcosm" where the walls, the light, and even the shadows serve as a silent manual for how to exist in the world. This is what Bourdieu famously terms the Logic of the House, a system where spatial layout and temporal rhythms intertwine to dictate human behavior. ​To understand this logic, one must look at the house not as a static object, but as a series of movements. The Kabyle house is divided by a subtle but rigid invisible line. The upper part, associated with the hearth, the light, and the male guests, represents the public and the solar. The lower part, often damp, dark, and reserved for animals and water, represents the female and the nocturnal. However,...

​ The Mesoamerican Biological Corridor: A Lifeline for Wildlife and a Haven for Ecotourists ​ By Linda Dabo  ​Stretching a magnificent arc from southern Mexico to the Darién Gap in Panama, the Mesoamerican Biological Corridor (MBC) is far more than a geographical region—it's a vibrant tapestry of life, a critical conservation initiative, and an increasingly sought-after destination for nature lovers. Often dubbed the "Bridge of the Americas," this ambitious project aims to create a continuous natural pathway, allowing countless species to migrate and thrive across a diverse range of ecosystems. ​A Biodiversity Hotspot: Wildlife Wonders of the MBC ​Despite covering a mere 0.5% of the world's landmass, the Mesoamerican Biological Corridor is an undisputed biodiversity hotspot, harboring an astonishing 7% to 10% of all known species. Its interconnected forests, wetlands, and mountains provide a lifeline for iconic creatures and rare endemic species alike. ​ Mammals...

​ BELRIV: Nurturing Nature and Community in the Belize River Valley ​The Belize River Valley, a region steeped in natural beauty and historical significance, has long been a lifeline for its communities. For centuries, its rich mahogany forests provided livelihoods, but also faced exploitation. Enter the Belize River Valley Development Program (BELRIV) , a beacon of community-led ecological activism that officially took root in 1998 . ​A Vision Takes Hold: The Birth of BELRIV ​While the idea of sustainable development in the valley had been discussed, BELRIV truly began to flourish in 1998 with a pivotal partnership. It was then that renowned conservationist Henry C. Fairweather , affectionately known as "The Mahogany Man," joined forces with the program. Fairweather brought with him a lifetime of knowledge and a burning passion for mahogany cultivation, a passion he was eager to share with the local communities. ​BELRIV was conceived as a "bottom-up" initiativ...

  The Lessons of the River Valley: How One Belizean Community Reclaimed its Future ​In the year 2000, the Belize River Valley was at a crossroads. For decades, the global narrative of conservation had been one of "fortress protection"—the idea that to save nature, you had to fence it off from the people. But in the villages of the River Valley, a different story was being written, championed by local visionaries like Adalbert “Bert” Tucker . ​The Arrival of the "Saviors" ​The story Bert often shared with visitors began with the arrival of international environmentalists. They had come with a singular mission: to save the Black Howler Monkey (locally known as the "baboon") from extinction. To the outsiders, the monkeys were an endangered species in need of a sanctuary. To the locals, however, the monkeys were neighbors they had coexisted with for generations. ​The arrival of these researchers acted as a catalyst. The people of the Belize River Valley—s...