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payment <strong>of</strong> tribute as a way <strong>of</strong> ensur<strong>in</strong>g <strong>the</strong>ir control over <strong>the</strong> utilisation <strong>of</strong> wildlife <strong>in</strong><br />

<strong>the</strong>ir territories (Mbaiwa, 1999).<br />

5.4.1.10 The Kgotla and Natural Resource Management <strong>in</strong> <strong>the</strong> Okavango Delta<br />

The people <strong>of</strong> Ngamiland District, with <strong>the</strong> exception <strong>of</strong> <strong>the</strong> San communities, had<br />

<strong>the</strong> Kgotla which served as <strong>the</strong> most important traditional <strong>in</strong>stitution <strong>in</strong> relation to<br />

<strong>natural</strong> <strong>resource</strong> utilisation and <strong>management</strong>. The Kgotla is a traditional Tswana<br />

village assembly where all members <strong>of</strong> <strong>the</strong> community are allowed to attend and<br />

discuss issues that affect <strong>the</strong>m. It was traditionally <strong>the</strong> most democratic <strong>in</strong>stitution<br />

amongst Tswana society, where everyone was allowed to express his or her view<br />

without <strong>in</strong>hibition. The Kgotla could be used as a court and a public place for society<br />

to discuss ideas, policies and projects to be implemented for <strong>the</strong> benefit <strong>of</strong> <strong>the</strong> whole<br />

community. The local chief was <strong>the</strong> head and chairman <strong>of</strong> <strong>the</strong> Kgotla, command<strong>in</strong>g<br />

respect amongst all members <strong>of</strong> his community (Mbaiwa, 1999).<br />

In <strong>the</strong> pre-colonial period <strong>in</strong> Botswana, local traditions and customs regard<strong>in</strong>g <strong>natural</strong><br />

<strong>resource</strong> <strong>management</strong> and use were discussed at <strong>the</strong> Kgotla. There were unwritten<br />

laws govern<strong>in</strong>g hunt<strong>in</strong>g, ga<strong>the</strong>r<strong>in</strong>g and <strong>the</strong> collection and harvest<strong>in</strong>g <strong>of</strong> any veld<br />

product. These laws were implemented and enforced by <strong>the</strong> community chiefs<br />

through <strong>the</strong> Kgotla system. The Kgotla was <strong>the</strong>refore used as a regulat<strong>in</strong>g <strong>in</strong>stitution<br />

or body <strong>in</strong> <strong>resource</strong> utilisation. This formalised <strong>in</strong>stitution existed, to vary<strong>in</strong>g degrees<br />

amongst all <strong>the</strong> Bantu-speak<strong>in</strong>g groups <strong>in</strong> <strong>the</strong> Ngamiland region, while <strong>the</strong> San<br />

groups held only casual meet<strong>in</strong>gs, probably due to <strong>the</strong>ir low level <strong>of</strong> population and<br />

political development when compared to <strong>the</strong>ir Bantu-speak<strong>in</strong>g neighbours. The<br />

Batawana communities had such a traditional <strong>in</strong>stitution when <strong>the</strong>y arrived <strong>in</strong><br />

Ngamiland District, however it was more developed and sophisticated <strong>in</strong> comparison<br />

to any <strong>of</strong> <strong>the</strong> o<strong>the</strong>r Bantu-groups which already <strong>in</strong>habited <strong>the</strong> area. The Kgotla<br />

<strong>in</strong>stitution and all <strong>the</strong> cultural respect attached to it by <strong>the</strong> <strong>in</strong>dividual tribes or clans<br />

facilitated <strong>the</strong> susta<strong>in</strong>able <strong>management</strong> <strong>of</strong> <strong>natural</strong> <strong>resource</strong>s <strong>in</strong> <strong>the</strong> local environment<br />

(Mbaiwa, 1999).<br />

178

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