Passing the knowledge: How Ogiek peoples conserve medicinal plants for future generations

My people, the Ogiek, have called the Mau Forest in southwest Kenya our home since time immemorial. We are deeply connected to this land, where we once relied on hunting as our main source of food. Today, with hunting banned in Kenya, we have adapted to new ways of life — farming, livestock keeping, and growing Indigenous vegetables — but one tradition remains central to who we are: beekeeping and herbalism.

For the Ogiek, honey is not just a food, it symbolizes many things in life and plays a big role in our ceremonies — from traditional weddings to community functions. Honey is not just used to brew our traditional liquor, it is also given as a special gift representing healing and strength. Besides its ceremonial uses, honey is mixed with herbal plants, like resin from Chelumbut, to address chest problems. Honey is also used to dress fresh wounds and is mixed with bitter herbs to reduce their bitterness. Ogiek traditional knowledge on herbal medicines is wide, with different specialists such as traditional birth attendants or midwives, bone setters, infant caregivers, and those who address other health issues like epilepsy.

This knowledge is at risk for multiple reasons. One challenge we continue to face is the situation involving the Ogiek community’s land rights in the Mau Forest. While our community has won a significant legal victory after eight years of struggle, confirming our rights to the forest, the ongoing difficulties related to forest access remain a concern. Ensuring access to these areas is crucial as this is where most of our traditional knowledge is rooted. Changes in national policies related to our environment and climate have significantly affected our traditional practices and interaction with nature. These challenges are posing a risk to our community through perennial evictions which are disconnecting the community from nature. The younger generation is also increasingly moving to cities, disconnecting from the forest and avenues to learn from herbalists. In the past, this knowledge was passed orally through songs, folktales, and stories. Now, with fewer young people staying in the community, and the elders growing more reluctant to share their knowledge out of fear it may be exploited, we are at risk of losing this invaluable wisdom.

Through my organization, Ogiek Peoples’ Development Program (OPDP), we are protecting the land rights of the Ogiek and promoting the restoration of the Mau Forest, ensuring our connection to the forest remains strong for future generations. We also work to preserve and revive our traditional knowledge, particularly around medicinal plants through our herbal garden at the Cultural Center.

One of our most impactful initiatives involves training community members to identify and use medicinal plants. As someone who oversees this training, I see firsthand how crucial this work is in preserving our Indigenous knowledge for future generations. During the practical training sessions, participants learn not only to identify medicinal plants but also how to prepare and use them. They take notes, photograph the plants, and record important information, such as how much of the plant should be used, how it is prepared — can it be boiled, eaten, or grown? — and if it can be turned into tablets. The practical sessions also entail rituals connected to herbal practices during harvesting of these medicines, to ensure continuous regeneration.

Ethics are a crucial part of the training as well. We stress that medicinal plants should remain accessible and affordable — especially for poorer members of the community. This culture protocol helps ensure people do not sell the intellectual property rights of our medicinal plants and that the knowledge stays within our community.

The training is voluntary, but we usually see middle-aged women are the most eager to participate, particularly because they want to know more about treating children’s ailments. While young people tend to show less interest, I try to encourage them to participate as it is crucial to ensure that knowledge continues to be passed down from one generation to the next.

In our most recent session, six trainees created herbaria which are collections of preserved plants that serve as a record of our traditional knowledge. One common herb we use is a squat-shaped root, from a tuberous called Sumeto, which grows in the forest. The root is boiled in water and drunk for its medicinal value. It is used for curing most abdominal ailments by inducing vomit.

Recently, my community and I have started a new initiative: a learning center where we can focus on growing these skills in one place rather than constantly moving between different areas of the forest. This cultural center serves as a hub for learning and sharing, ensuring that the next generation has a place to connect with their heritage and learn about our traditional ways.

Our efforts took a significant step forward with the launch of the Ogiek Cultural Center in March 2024. The center includes a museum and herbal garden that showcase our cultural and medicinal heritage. This initiative was supported by the FSC Indigenous Foundation, which has been an important partner in promoting the rights of Indigenous Peoples and fostering socio-economic empowerment within our community, especially for Ogiek women, through sustainable livelihoods like agroforestry and beekeeping.

The road ahead is challenging, but I remain hopeful. With continued efforts, we can preserve the Ogiek way of life, protect our land, and ensure that our knowledge of medicinal plants survives. The Ogiek connection to the forest is not just about survival; it is about maintaining our identity and keeping alive the wisdom of our ancestors for future generations.

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