In the cattle-rearing heartland of Namwala, Southern Province, the Ila people have long lived in harmony with their environment. For generations, their identity, food, and livelihoods have been rooted in the rich plains and floodwaters of the Kafue Flats.
Today, these landscapes are shifting. Manmade dams and climate change have led to poor rainfall and even fewer floods. For a district that is renowned for having a cattle population that exceeds its human population and one where agriculture, primarily cattle ranching, is the backbone of the local economy – this has had far-reaching dire consequences. Drought, loss of pasture and disease have affected the cattle population, with inadequate crop harvests adding to the pressure felt by local, mostly smallholder, farmers who also depend on subsistence farming, fishing and hunting to sustain their households.
Within this changing environment, Tweende, led by implementing partner Grassroots Trust, is working alongside the Mbeza community to revive Kutulisa – or shifting kraals – a traditional grazing practice. By rotating cattle to different areas, this method prevents overgrazing and helps pastures regenerate. This effort to establish an agroecology centre of excellence in Namwala is made possible through the endorsement of His Royal Highness Chief Bryce Nalubamba, a strong advocate for agroecology and a leading voice for sustainable agriculture in the region.
We sat down with Chief Nalubamba to hear his reflections on the past, present, and future of his chiefdom – how the land has changed, what can be restored, and the vital role traditional leadership plays in guiding communities through environmental and cultural shifts and towards a more inclusive and sustainable system.
Your Royal Highness, when you think back to your childhood, what did the land look like then? What has changed most?
Well, the land has changed in many ways, which I think we have kind of accepted. When I was growing up, our land was mostly a flat plain, and it gave us different things as a flat plain. We had a lot of water, waterbeds, and various foods that thrived in the marshy areas. But now, the land has become drier, and there are more trees. Unfortunately, there’s not enough underground water to support the land as it once did.
Many of the things we used to eat are no longer available. Mushrooms, for instance, that were once common are no longer found. Even the wildlife has diminished. We used to have lechwes coming into our homesteads because of the water, but now we don’t see them anymore. It’s the small changes like these that you notice over time when you reflect and think, “Oh, we used to eat this, and this was so nice,” and realise it’s no longer there, and it’s due to the changing environment.
What would you say is the legacy of the Ila people’s relationship with the land?
We’ve always been quite cultured in the way that we looked at land, as part of us. The land was us. We looked after it very well, and, in return, it also gave back to us very well. Even our cattle population back then was a lot because the land gave back to us. When we took the cattle to the floodplains, it gave back to us. The cattle were healthier, and we didn’t really struggle because we were in good harmony with the environment. But, unfortunately, that has changed over time, although slowly and subtly.
How are youth and women involved in agroecology in your chiefdom?
While there isn’t a structured engagement in place yet, many of the youth have taken it upon themselves to get involved. You can see them doing things we used to do in the past, like moving cattle from one place to another within a field to fertilise the land. In the following year, they grow crops or do their gardens. It’s a practice we used to follow to naturally fertilise the land. Some youth are now growing vegetables and doing quite well because they realise the land is there for them to use. As for the women, unfortunately they’re not as involved in this movement yet, as they tend to be less outspoken and not as actively engaged in the public space. The youth are a bit more aggressive in the way they want to do things and what they have near them.
What is your vision for Namwala when it comes to agroecology and sustainable agriculture?
My vision for Namwala aligns with our broader chiefdom vision. We want to create a community where people are empowered to do what they wish to do within the context of the modern world. We’re in the 21st century, and people should be able to access the benefits of this era. However, it’s equally important that we remain grounded in our roots—knowing who we are and where we’ve come from and carrying forward the positive values from our past while also embracing new ones in our present. The goal is to ensure that we move towards a future where we retain the best of both worlds.
It’s equally important that we remain grounded in our roots—knowing who we are and where we’ve come from and carrying forward the positive values from our past while also embracing new ones in our present.
What message would you give to fellow traditional leaders and government to help promote sustainable agriculture and agroecology?
To my fellow traditional leaders, my message would be: Let’s reflect on where we’ve come from and how we’ve lived in harmony with nature. We’ve survived because of that balance, and nature has provided for us. It’s important to ask ourselves: What have we done right? What are we doing wrong? How can we return to a life where we truly live in balance with nature?
Because technology has really improved, and we can now share this information very quickly. Unfortunately, because of technology, we’ve also lost our youth. They’re there in a different space, but we need to use the same technology to reach them and show them where we’ve come from as a people. So we need to strike a balance as traditional leadership and find ways to bridge this gap and ensure that youth are included in this vision. They are the future of our chiefdoms and the country.
For government, my appeal is that they should view rural establishments and chiefdoms as true partners in development. The head of state has often said that chiefs are partners in development, but unfortunately, these structures are not being fully utilised to advance progress. During colonial times, the colonialists made full use of rural structures to advance their agenda. They used the headmen and village committees to enforce policies, so why can’t we use these same structures today to promote national values and drive behavioural change? Rural establishments have infrastructure that can communicate important messages and foster development.
Thank you for sharing that. Moving on, what does a good collaboration look like to you and your community?
For us, the most important thing is that any collaboration must be mutually beneficial. It should benefit us as a people, and in turn, the collaborator should also receive what they expect—whether it’s a philanthropic goal or part of their broader work. But it must also address the needs of both sides.
Another key factor is that we don’t want to become dependent. We value independence and resilience, so a collaboration should support us in maintaining these qualities while also allowing us to remain who we are. That’s what we seek in a collaboration.
What are your thoughts on a project like Twende and its relevance for your chiefdom?
I think Twende is very progressive. I was actually quite happy to be part of the launch, and I look forward to seeing the benefits it brings to rural areas across the country. The project offers us the opportunity to learn from other communities, from their successes and failures. By learning from those experiences, we can avoid the same mistakes and build on the successes. It’s a wonderful programme, and I believe it will have a significant positive impact on our communities.