The information about the role of cultureculture is not genetically inherited, it is shared, learned, and dynamic- never static between man and Honeyguide is taken from Case Studies by Hussein A. Isaack in 1986, 1987, and 1999 for the Ethnobiological Research & Documentationmaterials or resources that provide official/accurate information or evidence, or materials or resources that serves as a reliable record or serves as reliable data Centre, Marsabit, Kenya.
We have already discussed some of the cultural values of bee products for the Boran community: for healing diseases, for ceremonies and celebrations, for cash, and for foodany nutritious substance that people or animals eat or drink, or that plants absorb, in order to maintain life and growth. The last (food) is probably the most important, but least explored. Food is the most important during times of food shortages. When the dry season approaches in Kenya, the quantity of milk diminishes. Remember, the Borana are pastoralists, which makes milk the staple in their dietthe kinds of food a person, animal, or community habitually eats; a regiment of eating may be designed for special medical or health benefits and may be called a "diet". When milk is not abundant, game-hunting and gathering food from the wild increase.
In northern Kenya, the honey and protein-rich brood in bees’ nests is highest when food shortages are the greatest. Naturethe phenomena of the physical world collectively, including plants, animals, the landscape, and other features and products of the earth, as opposed to humans and or human creations intervenes as the honey supply increases, and the addition of proteins, fats, vitamins, and minerals also increases to make bee products a well-balanced diet for the Borana honey hunters. In one case study, it was found that the broods contain vitamins A and D concentrations much higher than in cod liver oil, and that the protein content of the bee pollen is comparable to beans, peas, and lentils (Witherell 1975).
Respect for the Bees and the Bird
“After a successful guiding session, Boran people always leave some comb behind for the bird, advertently or inadvertently, unless they want to force the bird to guide them to another colony. It is considered a terrible sin to kill the bird, and because the bird talks to man, such action is said to be comparable to murder. Bee colonies, the common food source, are protected by similarly strong cultural taboos. Even though the bees are stupefied by the use of smoke during honey collection, the colony must never be harmed by the fire. In addition, competent honey collectors avoid attacking bees during the wet season because the bees would not have had accumulated enough honey. As this is also the breeding season of the bees, such decisions enable the colonies to multiply. At the same time, the bird switches to a diet of insects whose abundance has now been increased by the rain while livestock yields more milk for the man. Only naive herdsmen and herdsboys break this seasonal respite for the bees (see below).” (Isack, H. A. 1999)
Sustainabilitythe basic definition of sustainability is maintaining ecological balance; but for our purposes in studying human culture, we add two more dimensions of sustainability: social and economical, so sustainability is about maintaining social, economic, and ecological balance (as much as possible) of Honeyguide-Man Relationship
“The sustainability of the honeyguide-man relationship is dependent on a number of factors. Firstly, there must exist a suitable environmentthe surroundings or conditions in which a person, animal, or plant lives or operates; the aggregate of surrounding things, conditions, or influences; ecology, the air, water, minerals, organisms, and all other external factors and influences within which bees, the bird and man can interact. Secondly, honey collection must be carried out regularly by the people of the area. Thirdly, there must occur sufficient temporal and spatial mobilities in man and the bird, which would enhance the rates of encounters. Lastly, there must exist cultural practices that facilitate the transmission of indigenous knowledge from one generation to another.”
Factors Threatening the Future of the Honeyguide-Human Relationship
“Studies show that among the Boran people, all the factors that are essential for the sustenance of the man-bird interactions are undergoing pronounced alterations. The alterations, which are brought about by social, political, and economic pressures on the Boran people, are detrimental to the symbiotic relationship between the bird and man.”
Discussion
“The prevailing socio-economic trends in the semi-arid lands of northern Kenya evidently have detrimental effects on the honeyguide-man relationships. It has been observed by a number of fielda place where on location research is conducted; also known as fieldwork, or participant observation on various sites naturalists that honeyguides in densely populated, permanently settled areas of human habitation do not engage in guiding behavior. This is essentially because the link between the honeyguide and human beings is not functional. This change of behavior by the honeyguide hs been attributed to the changes in human behavior (Queeney 1952). For instance, honeyguides around the large Kenyan towns of Nairobi, Naivasha, and Nakuru no longer readily guide. The relationship between man and the honeyguide may soon die out. As adaptable as he is, man has already found himself some substitutes for bee products (food, drugs, etc.). In other cases, he has semi-domesticated the bees themselves and continues to do so on an ever-increasing scale. Economic achievements are sought through other means rather than through the sale of honey. Furthermore, pastoralists are increasingly emigrating to town centers in such jobs and a better life. As a foragingto search the natural environment for food for nourishment - also called hunting and gathering More symbiont, the honeyguide has largely been abandoned and made redundant. The impact of the change of lifestyle indigenous people on the long-term survival of a bird that has invested thousands, if not millions of years, to evolve and perfect a symbiotic relationship with man is unknown and requires further scientific investigation.”
REFERENCES (for above quotes)
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Isack, H.A. & Reyer, H.-U. 1989. Honeyguides and Honey Gatherers: Interspecific communication in a symbiotic relationship. Sciencesystematic study of structure and behavior of the physical and natural world through observation, experiments, and testing of theories against evidence obtained More. Vol. 243: 1343-1346.
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Witherell, P.C. 1975. Other products of the hive. In: Danant and Sons (eds) The Hive and the Honey Bee. 531-558. Hamilton: Danant and Sons.