Dr. Awuor PONGE |
| Special thanks to the Global leadership of EvalIndigenous, Dr. Fiona Cram and Serge Eric Yakeu-Djiam for the guidance throughout this development and to my various friends and academics who have gone through the article and given their feedback, to refine the article to its present published status. I also acknowledge the general guidance from EvalPartners Network, under which EvalIndigenous works. Last but certainly not the least, the support received from the Ford Foundation that has supported the various activities that I have been engaged in under the EvalIndigenous Global Network, namely:
|  Published in Journal of Climate Policy (JCP) |
- Ponge, A., Oduor, Wycklif Ochieng’., Odhiambo, Collins Oduka., Murigo, Grace Wanjiru., Awuor, Aisha Adhiambo., Nzai, B. T., & Kisioi, Alexander Koech. (2025). ‘Traditional Decision-Making as Evaluation: Developing Indigenous Evaluation Methodologies with Kenyan Communities.’ Nairobi: EvalIndigenous.
- Ponge, Awuor & Murigo, Grace Wanjiru. (2024). July 2023 – December 2024: Indigenous Evaluation: Chenda Chenda Celebrations 2024 – Traditional Decision-Making as Evaluation.
- Ponge, Awuor & Murigo, Grace Wanjiru. (2024). Indigenous Evaluation Blog: Chenda Chenda Celebrations 2024 – Traditional Decision-Making as Evaluation.
- January 2022 – December 2022: EvalIndigenous visit with the Mijikenda of Kwale County, Kenya 2022.
Indigenous belief systems are not peripheral, but foundational to sustainable environmental stewardship and climate adaptation
- Ponge, Awuor & Murigo, Grace Wanjiru. (2022). January 2022 – June 2022: Development of the Indigenous African Voices from Kenya Project: The Mijikenda of Kwale County in Kenya for EvalIndigenous Global Network and EvalPartners, in the capacity of Africa Regional Representative for EvalIndigenous Global Network.
- Ponge, Awuor., Oduor, Wycklif Ochieng’ & Murigo, Grace Wanjiru.(2021). January 2020 – June 2021: Development of the EvalIndigenous Network’s ‘Indigenous African Ethical Protocol for Evaluations.’ Ottawa: EvalIndigenous.
- Ponge, Awuor. & Oduor, Wycklif Ochieng’. (2020). January 2020 – December 2020: Development of the EvalIndigenous Voices Project (Africa) for EvalIndigenous Global Network and EvalPartners, in the capacity of Africa Regional Representative for EvalIndigenous Global Network.
The current article has just been published in the Journal of Climate Policy (JCP), Volume 5, Issue No. 1 (2026). It appears on pages 12 – 32 under the title: “Sacred Groves and the Supernatural: The Role of Indigenous Beliefs in Biodiversity Conservation and Climate Adaptation in Sub-Saharan Africa.” The article can be cited as follows, using the APA Style 7th Edition:
- Ponge, A. (2026). Sacred Groves and the Supernatural: The Role of Indigenous Beliefs in Biodiversity Conservation and Climate Adaptation in Sub-Saharan Africa. Journal of Climate Policy, 5(1), 12 – 32. DOI: 10.47941/jcp.3612
Sacred groves are biocultural conservation systems, outperforming state-managed protected areas in biodiversity and ecosystem services
In this study, I have drawn on comparative evidence across sub-Saharan Africa, to demonstrate that these sites sustain rich biodiversity, regulate microclimates, protect watersheds, and contribute to carbon sequestration, often outperforming conventional state-managed conservation models. This evidence underscores the central argument that Indigenous belief systems are not peripheral, but foundational to sustainable environmental stewardship and climate adaptation.
The EvalIndigenous Global Network Dissemination Mini-Grant has played a transformative role in ensuring that this research does not remain confined to academic circles. Instead, it has enabled the translation of complex findings into accessible, community-friendly formats, including a simplified report and digital dissemination across Indigenous networks. This approach reflects a fundamental shift in how knowledge is shared – moving from extraction and publication toward reciprocity, accessibility, and community relevance. It will ensure that the very communities whose knowledge underpins the research will engage with, validate, and benefit from it.
Indigenous beliefs and rituals sustain ecosystems and climate resilience through spiritual authority and community governance
At its core, this article challenges dominant conservation narratives by demonstrating that Indigenous belief systems – through taboos, rituals, and spiritual custodianship – are not obstacles to development, but powerful governance systems that often outperform formal conservation approaches. Sacred groves emerge not only as biodiversity hotspots but also as climate adaptation infrastructures: protecting watersheds, enhancing soil stability, regulating microclimates, and storing carbon. At the same time, the study highlights growing threats from modernization, cultural erosion, and policy neglect, calling for urgent integration of Indigenous knowledge into mainstream environmental governance.
In supporting this work, the EvalIndigenous Global Network is venturing into uncharted waters – redefining what counts as valid knowledge, who produces it, and how it should be shared. This is more than a dissemination effort; it is part of a broader movement to indigenise evaluation and reposition Indigenous worldviews at the centre of global conversations on sustainability and climate action. The Mini-Grant model sets a precedent for how research can be both academically rigorous and socially transformative, by prioritising culturally grounded dissemination and amplifying Indigenous voices.
Modernization and cultural erosion threaten sacred groves, calling for urgent integration of Indigenous knowledge into policy
This journey reaffirms that the future of climate resilience and biodiversity conservation will not be secured by external interventions alone, but through meaningful partnerships that recognise, respect, and elevate Indigenous knowledge systems. As we continue to explore these uncharted waters, the role of platforms like EvalIndigenous becomes ever more critical – not just in supporting research, but in reshaping the very paradigms through which knowledge, policy, and practice are understood.
 | Dr Awuor PongeSasakawa Fellowship Scholar, The Practice of International Development; Former Vice-President, African Evaluation Association (AfrEA); Africa Representative, EvalIndigenous Evaluators Network - EvalPartners; Senior Associate Fellow i/c Research, Policy & Evaluation, African Policy Centre (APC); Adjunct Faculty, Development & Policy Studies, Jaramogi Oginga Odinga University of Science and Technology (JOOUST) |
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Seeding Projects, 2025 Across Africa, Indigenous evaluation is not emerging as something new—it is being recognised, named, and strengthened through work that begins with communities themselves. Four 2025 AGDEN-led EvalIndigenous Seeding grant projects from Nigeria, Lesotho, and Liberia offer a powerful, collective insight: evaluation already exists within Indigenous systems of knowledge, practice, and relationship. What connects these projects most strongly is their shared commitment to participatory, community-led methodologies. Through focus group discussions, storytelling, observation, and dialogue, each project centres local voices—engaging elders, women, youth, and community leaders not as subjects, but as knowledge holders. |  |
In Liberia, for example, Misann Miapeh’s H-Live Project worked with communities across three counties using focus groups to identify Indigenous indicators of economic growth, social wellbeing, and environmental change. This approach reflects a broader shift: evaluation as something generated from within, rather than imposed from outside.
Across the projects, evaluation is revealed as embedded in everyday life. In Nigeria, Angela Inyang and Rinji Kwarkas’ project on the Ikom Monoliths shows how knowledge of governance, memory, and accountability is held in cultural artefacts—stone carvings that encode community values across generations. Similarly, Dr Dagwom Dang’s research with the Berom people demonstrates how Indigenous business systems operate through reciprocity, trust, and collective responsibility. Here, economic activity is not separate from evaluation; it is where fairness, contribution, and wellbeing are continuously assessed.
| In Lesotho, Nurain Ahmed’s project showed how Indigenous cultural practices—including initiation rites, storytelling, and communal life—function as systems of reflection and social regulation. These are spaces where communities teach, reinforce, and evaluate behaviour, ensuring continuity and cohesion across generations. | |
Germinating Projects, 2025
The Germinating projects offer a rich and critical engagement with Indigenous knowledge systems as living, contested, and adaptive foundations for evaluation. Across the Germinating projects, Indigenous practices—whether expressed through taboos, proverbs, governance systems, or cultural understandings of identity—are treated as dynamic frameworks that shape social order, ethical conduct, and decision-making within communities.
Findings highlight both the strength and complexity of these systems. For example, Solomon Waiyego’s project on taboos with the Agikuyu community in Kenya demonstrates how cultural norms continue to regulate environmental stewardship, leadership legitimacy, and social responsibility, while also revealing tensions where some practices reinforce gender inequities and exclusion. Similarly, Dr Almas Mazigo, Miss Miriam Mkombozi and Mr Patrick Mpedzisi’s study of Shona and Swahili Proverbs, and Francis Dago, Roger Apahou and Christelle Tetialy’s project on endogenous governance systems in Kagbès in Côte d’Ivoire demonstrate how knowledge is transmitted intergenerationally, embedding values of reciprocity, accountability, and collective wellbeing into everyday life. At the same time, the projects identify a generational shift, with younger community members engaging these systems selectively, prompting processes of reinterpretation and renewal.
Mr Rutagewelera Mutakyahwa, Dr Almas Fortunatus Mazigo, Ms Forunata Mulekuzi’s Germinating project explored Bahaya wedding ceremonies in northwestern Tanzania as living sites of Indigenous evaluation practice, illustrating how cultural ceremonies themselves operate as evaluative spaces. In a similar vein, Arnoux Nopi’s project in Cameroun examines biological and cultural femininity within the Ngiembo’on community in Cameroon as a foundation for strengthening Indigenous evaluation practices. These projects highlight how evaluation operates not only at the level of actions and decisions, but also through the ongoing negotiation of identity, roles, and belonging.
Taken together, findings from the Germinating and Seeding projects confirm that Indigenous evaluation requires deep engagement with Indigenous knowledge as a source of evaluative criteria, ethical guidance, and governance. They offer more than case studies—they point toward a future where evaluation is accountable to communities, informed by their knowledge, and aligned with their aspirations, reflecting the strength of AGDEN’s mentoring and the commitment and the excellence of the researchers who have brought this work to life.
EvalIndigenous thanks you all
An excerpt from our 2026 January - March quarterly newsletter.
| Indigenous food sovereignty is much more than a question of food security. It is a movement for self-determination, cultural renewal, and ecological balance. At its heart lies a simple truth: food is sacred. It connects people to land, ancestors, and future generations. To understand Indigenous food sovereignty is to understand how Indigenous peoples define, sustain, and protect our own food systems according to our cultural values, ecological knowledge, and spiritual relationships with the natural world. |  |
As described by the Indigenous Food Systems Network, food sovereignty rests on four interconnected principles:
- Sacred Responsibility – Food is a gift, not a commodity. Communities hold a duty to sustain relationships with the land, waters, and beings that provide nourishment.
- Participatory Practice – Hunting, fishing, gathering, and cultivation are living forms of knowledge that keep ecosystems and cultures vibrant.
- Self-Determination – Indigenous peoples have the inherent right to decide what they eat and how it is produced, free from colonial or industrial systems.
- Policy Transformation – True sovereignty requires embedding Indigenous values in laws and governance related to agriculture, fisheries, and health.
| From Food Security to Food Sovereignty Mainstream notions of “food security” focus on access and supply. Indigenous food sovereignty goes deeper, centring autonomy, identity, and the restoration of relationships disrupted by colonisation. Revitalising māra kai (Māori food gardens) in Aotearoa, seed-saving initiatives among First Nations, and the rematriation of heritage crops all reconnect communities with ancestral knowledge and ecological care. |  |
Why It Matters to Evaluators
For evaluators, Indigenous food sovereignty offers a living model of systems change. It challenges us to measure success not by yield or income, but by reciprocity, collective wellbeing, and ecological renewal. Evaluating Indigenous food systems means valuing relational accountability—how communities sustain balance, respect, and interconnection. The International Federation of Social Workers highlights this in its call to recognise food sovereignty as a pathway to climate justice and Indigenous self-determination. Evaluators have a key role in documenting how these practices strengthen resilience, restore knowledge, and uphold rights.
For evaluators, Indigenous food sovereignty offers a living model of systems change. It challenges us to measure success not by yield or income, but by reciprocity, collective wellbeing, and ecological renewal. Evaluating Indigenous food systems means valuing relational accountability—how communities sustain balance, respect, and interconnection. The International Federation of Social Workers highlights this in its call to recognise food sovereignty as a pathway to climate justice and Indigenous self-determination. Evaluators have a key role in documenting how these practices strengthen resilience, restore knowledge, and uphold rights.
Walking Alongside, Not Ahead
Indigenous food sovereignty invites evaluators to stand in solidarity with communities—not as inspectors, but as witnesses and learners. In doing so, we help ensure that evaluation contributes to life-affirming futures where food, culture, and land are inseparable, and where equity, dignity, and self-determination are the ultimate measures of success.
Indigenous food sovereignty invites evaluators to stand in solidarity with communities—not as inspectors, but as witnesses and learners. In doing so, we help ensure that evaluation contributes to life-affirming futures where food, culture, and land are inseparable, and where equity, dignity, and self-determination are the ultimate measures of success.
Also see the Indigenous Food Sovereignty section in our July-September 2025 newsletter.
Other Reading
Jernigan, V. B. B., Demientieff, L. X., & Maunakea, A. K. (2023). Food sovereignty as a path to health equity for Indigenous communities: Introduction to the focus issue. Health Promotion Practice, 24(6), 1066–1069. https://doi.org/10.1177/15248399231190355
Jernigan, V. B. B., Demientieff, L. X., & Maunakea, A. K. (2023). Food sovereignty as a path to health equity for Indigenous communities: Introduction to the focus issue. Health Promotion Practice, 24(6), 1066–1069. https://doi.org/10.1177/15248399231190355
- The authors introduce a special issue on Indigenous food sovereignty and health equity, highlighting community-led initiatives across American Indian, Alaska Native, Native Hawaiian, and Pacific Islander populations. It presents a conceptual framework linking food sovereignty, Indigenous knowledge, and decolonizing health systems.
- Through fieldwork with the Amadiba community in Mpondoland, the authors document Indigenous foodways grounded in interconnection, sacredness, and collectivism. It shows how the community’s resistance to mining and imposed “development” exemplifies Indigenous food sovereignty in practice—protecting land, culture, and local autonomy in postcolonial South Africa.
- The authors examine how Indigenous communities across Latin America use food sovereignty as a form of resistance to extractivism and colonial development models. Drawing on cases from Mexico and the Andes, the authors show how Indigenous agroecological practices, collective governance, and cultural knowledge underpin both food and health autonomy.
- The authors examine Indigenous-led food-production initiatives across the United States as pathways to strengthen food sovereignty, health, and community wellbeing. The authors highlight how locally driven projects reconnect people to land, promote intergenerational knowledge exchange, and reduce dependency on colonial food systems.
- The authors explore how Indigenous Food Sovereignty (IFS) can serve as a framework for Indigenous health promotion, particularly in urban contexts. Working with two Indigenous-led health centres in Northern Ontario, the authors show how land, culture, and self-determination are integral to wellbeing.
For generations, the Ogiek people have lived as caretakers and custodians of Kenya’s forests, especially the Mau Forest.
We belong to the forest
We protect the forest
We are the forest
There are no arrows on a map showing where the Ogiek came from — because we did not migrate here. We are the original roots of these lands.
We belong to the forest
We protect the forest
We are the forest
There are no arrows on a map showing where the Ogiek came from — because we did not migrate here. We are the original roots of these lands.
The Ogiek community has lived in harmony with the forest since time immemorial, deeply relying on it for food, shelter, and traditional medicine. The forest provided honey, wild fruits, and meat from animals like the gazelle nourishment that sustained generations.
 | This photo speaks for itself, capturing the breathtaking beauty of the home of Indigenous Peoples. It reflects the deep connection between the community and their ancestral land, where forests, rivers, and mountains are not only sources of life but also symbols of identity and resilience. The landscape tells a story of harmony with nature, nurtured and protected through generations. |
When illness struck, our people turned to the forest not to hospitals or clinics, but to the rich biodiversity around them. They searched for medicinal plants known to our elders, and within days, healing came through nature’s pharmacy. Our elders passed down this knowledge, and even today we trust in the healing power of medicinal plants. Nearly every Indigenous forest is a living pharmacy, holding remedies for health, wellbeing, and long life.
Even today, the Ogiek and many other Indigenous communities still believe in the healing power of medicinal plants. These natural remedies not only cure ailments but are believed to promote long life and a deeper connection to the environment. When you walk through the forest with Indigenous people, they will show you many medicinal plants you may have never seen before. It’s a powerful experience of learning and connection.
| Honey holds deep cultural and spiritual meaning. No ceremony is complete without it — it is unity, purity, and blessing. The honey and the beehive are therefore far more than sources of food they are symbols of heritage, survival, and harmony with nature. Honey is valued not only for its sweetness but also for its medicinal properties, used to heal wounds, soothe sore throats, and boost energy. The beehive itself represents community, cooperation, and the delicate balance of the ecosystem. Beyond its nutritional and medicinal value, honey is a bridge between generations. Elders teach the youth how to craft hives, read the seasons, and protect the bees from harm. In this way, honey becomes a living thread connecting the past, present, and future of Indigenous life. |  Honey |
For us, the honey bag is also more than a vessel; it is one of the most significant cultural items of the Ogiek community, symbolizing both livelihood and tradition. For generations, the Ogiek people of the Mau forest have depended on honey not only as food but also as a source of medicine, trade, and cultural identity. The specially crafted bag, often made from natural materials such as animal hides and plant fibers, is designed to store and transport honey safely from the forest to the homestead. Its unique craftsmanship reflects the Ogiek’s deep knowledge of their environment, as well as their sustainable practices in harvesting honey without destroying the delicate ecosystem that sustains them.
 Honey bag | Beyond its practical use, the honey bag carries deep cultural meaning, representing the Ogiek’s close connection to the forest and their resilience in preserving their traditions despite modern challenges. It is passed down through generations as a heritage item, reminding the community of their responsibility to protect bees, forests, and biodiversity. In a time when Indigenous knowledge is at risk of disappearing, the honey bag stands as a living testimony of Ogiek identity, resilience, and their rightful place as custodians of the Mau forest. |
Ogiek women play a very important role in our forest-based community. They are deeply connected to nature and help support their families through traditional knowledge and daily work in the forest. One of their main roles is collecting firewood, which is needed for cooking and warmth. They also know how to find and collect medicinal plants from the forest. This knowledge helps the community stay healthy using natural medicine.
Ogiek women also take part in beekeeping. They carry beehives into the forest, where men hang them high in the trees. But not just any tree is used the dobea tree is one of the special indigenous trees chosen for this purpose. Through their work, Ogiek women protect our culture, take care of the environment, and pass on valuable knowledge to future generations
Ogiek women also take part in beekeeping. They carry beehives into the forest, where men hang them high in the trees. But not just any tree is used the dobea tree is one of the special indigenous trees chosen for this purpose. Through their work, Ogiek women protect our culture, take care of the environment, and pass on valuable knowledge to future generations
For the Indigenous Peoples, this land is more than just a place to live it is a heritage, a source of culture, and a reminder of the responsibility to safeguard it for future generations. Preserving its beauty means preserving traditions, knowledge, and livelihoods that continue to inspire and sustain the community.
Walking deep into the forest, the songs of birds fill the air, hives hum with life, and every stream tells a story. This is where we find peace, connection, and identity. Let us honour these sacred spaces and the knowledge that sustains them. Let us continue to protect our forests not just as a source of heritage, but as a living pharmacy for generations to come.
 | Alexander Kisioi KoechEnvironmental Activist and Freelance Journalist, EvalIndigenous member, Kenya |
A blog post from Awuor PONGE & Grace Wanjiru MURIGO
On Saturday, 7 September 2024, we travelled to Kilifi County in the Coastal region of Kenya to complete our study on the Mijikenda Kayas. The Study was titled: ‘Traditional Decision-Making as Evaluation: Developing Indigenous Evaluation Methodologies with Kenyan Communities’ and was part of the second phase of the Ford Foundation funding for EvalIndigenous Global Network through the International Organization for Collaboration in Evaluation (IOCE).
| On day 2 of fieldwork, Monday, 9 September 2024, we took part in the Mijikenda Cultural event dubbed the Chenda Chenda Celebration, that brings together all the 9 Sub-tribes from the 9 Kayas of the Mijikenda, to celebrate their cultural identity and unity and to reflect on their past performances as a community and make decisions regarding their future. During the Chenda Chenda 2024 celebrations, we captured the essence of the celebrations and getting general perspectives of the relationship between the celebration and community aspects of TATHMINI – Evaluation or reflection and decision-making. |  Awuor Ponge posing with one of the event banners. |
The Chenda Chenda 2024 Celebrations at Kaya Fungo Giriama represented a mix of cultural pride, environmental awareness, and community challenges, reflecting the multi-faceted nature of contemporary Mijikenda society, while still retaining the indigenous nature of the society. The celebrations were marked by several significant highlights. The Chenda Chenda festival is usually held annually on September 9 (Nine-Nine or Kenda Kenda in Kiswahili, Chenda Chenda in Mijikenda, representing the nine tribes oof the Mijikenda) is a crucial event for the Mijikenda community. It serves as a platform to celebrate and preserve the rich cultural heritage of the nine Mijikenda tribes. The nine Mijikenda tribes are: Chonyi, Duruma, Digo, Giriama, Jibana, Kambe, Kauma, Rabai and Ribe.
 The Research Team posing with some of the traditional entertainers at the event |  The Research Team joining Traditional dancers in a photo session after enjoying their dance |
The theme for the 2024 festival was "Our Culture is Our Pillar". This theme was chosen to emphasize the importance of cultural values and to address the concern that many youths are not familiar with their cultural roots. The festival aimed to educate younger generations about their heritage and traditions. A key highlight of the 2024 celebrations was the focus on environmental conservation. The Kaya elders had set a goal to plant 20 million trees, though they managed to plant 10 million. This initiative was part of their efforts to raise awareness about climate change and the importance of environmental preservation.
| The festival featured traditional music and dance performances, showcasing the vibrant cultural expressions of the Mijikenda people. These performances played a crucial role in fostering cultural appreciation, especially among the younger attendees. Activities were also designed to foster cultural appreciation among younger generations, especially cultural performances and exhibitions and acrobatic displays by the Mijikenda youth. |  Young Mijikenda acrobats doing their art to entertain the participants |
In the lead-up to the 2024 festival, there were strong calls for unity within the Mijikenda community. This emphasis on unity was particularly significant as there had been attempts by some leaders to organize parallel festivals, which the Kaya elders strongly discouraged. Unfortunately, the 2024 celebrations were not without controversy. Some chaos erupted during the festival, with political rifts overshadowing the cultural celebrations. This underscores the complex interplay between cultural events and political dynamics in the region.
| Renowned traditional Namba dancers, such as Kapombe Kashuru and Kadzo (also known as Mama Namba) from Magarini, were present at the celebrations. The Namba dance is an important cultural element that these performers use to convey messages of peace and unity. The event also featured various cultural exhibitions and performances that allowed attendees to experience and learn about Mijikenda traditions. These exhibitions included displays of traditional artifacts, costumes, and demonstrations of cultural practices. A variety of local Mijikenda cuisines were presented at the festival. This culinary showcase allowed participants to taste and appreciate the traditional foods of the community. |  Mijikenda women demonstrating how they used to pound food using mortar and pestle |
The Chenda Chenda celebrations demonstrated traditional decision-making as part of evaluation processes. The festival was spearheaded by the Coastal Kaya elders, who used the occasion to address crucial issues and outline plans for regional development. This reflects the traditional role of elders in community decision-making and planning.
| The festival served as a platform for evaluating and preserving valued cultural traditions. By showcasing traditional music, dance, and other cultural practices, the community collectively decides which elements of their heritage to highlight and pass on to younger generations. The festival was also used as an opportunity to advocate for important social issues like girl child education and supporting the elderly. This demonstrates how traditional gatherings are used to evaluate community needs and make decisions on priorities. |  Mijikenda women demonstrating the traditional method of grinding maize floor |
The celebrations aimed to bring together the nine Mijikenda sub-tribes, fostering unity. This reflects traditional methods of using cultural gatherings to evaluate inter-tribal relationships and make decisions about cooperation. Trees were planted as part of the festival, showing how traditional events are used to evaluate environmental needs and make decisions about conservation efforts.
Awuor PONGE & Grace Wanjiru MURIGO
EvalIndigenous members, Kenya
 | Awuor PONGE, PhDSasakawa Fellowship Scholar, The Practice of International Development; Vice-President, African Evaluation Association (AfrEA); Africa Representative, EvalIndigenous Evaluators Network - EvalPartners; Associate Fellow i/c Research, Policy & Evaluation, African Policy Centre (APC); Adjunct Faculty, Gender & Development Studies, Kenyatta University P.O Box 6314 – 00100, Nairobi, Kenya E-Mail: [email protected] | [email protected] | [email protected] Mobile: +254 721 962 660 | Home: +254 735 962 660 ORCID: https://orcid.org/0000-0002-6656-1818 |
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