- The inclusion of women in Africa’s lion conservation efforts is essential to not only to protect the species, but to do so sustainably with the buy-in of nearby communities — which at times can have a tense and challenging relationship with the predatory species, say members of the Mama Simba, a programme within Ewaso Lions made up of Samburu women in Kenya.
- The women say they remember how, when they were young, wildlife was in abundance, that their parents and grandparents lived alongside wildlife in harmony and that lions held a powerful place in their culture, identity and daily lives.
- “Everything changes when women are not asked to sit on the sidelines but invited to lead,” they say in this opinion piece.
- This commentary is part of the Voices from the Land series, a compilation of Indigenous-led opinion pieces. The views expressed are those of the authors, not necessarily Mongabay.
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We, the Mama Simba (‘Mothers of Lions’ in Kiswahili) from Samburu, Kenya, have come a long way since we first approached the organization Ewaso Lions to become actively involved in its conservation work.
Since 2007, Ewaso Lions has been working to support human-lion coexistence in a region of northern Kenya, today home to nearly sixty lions. When they were approached by us women from the Samburu community in 2013, it was a sign that a shift was about to happen — we wanted to be decision-makers in conservation efforts that concern us.
However, with every new initiative comes a new challenge. Would we be accepted as decision makers? The programme, Mama Simba, was built on the premise that if women, historically excluded from conservation decisions despite bearing its greatest burdens, were encouraged to lead conservation efforts, we could transform our community’s relationship with lions from conflict to coexistence. It acknowledged that lasting change requires shifting power, not just perceptions.
This sounds good on paper, but what about the reality on the ground? How could we be part of the decision-making process rather than silent witnesses watching our community’s heritage disappearing?
Samburu women digging water pans along the dry Ewaso Nyiro bed, to supply water at home and even for the wildlife around the area. Image by Anthony Ochieng/Ewaso Lions.
It has been more than a decade since Mama Simba was formed. Today, the acceptance of women in governance positions can be seen.
It proves that the inclusion of women in Africa’s lion conservation efforts is essential to not only to protect the species, but to do so sustainably with the buy-in of nearby communities — which at times can have a tense and challenging relationship with the predatory species. In villages like Sasaab, Naisunyai, and Remot, us women who once had no say in conservation decisions are now trusted leaders whom entire communities rely on for lion reporting and conflict prevention.
The Samburu community is patriarchal. For a long time, women had not been included in decision-making processes. Therefore, when we started making decisions on our own, it brought a significant change. Think about it. Women in rural areas interact with wildlife as much as men do as we fetch water and collect firewood as part of our livelihood. We see everything, and culturally we believe wildlife belong to us. Yet our voices were silent.
We wanted to see how we could come together and work towards being part of the solution. It was also about how we could not only contribute to a species that were killed as a retaliatory measure, but see how our families could also benefit in the conservation process. Community-led conservation is about letting the community take action from the beginning. Letting us take that initiative and it belonging to us makes it even more impactful.
African lion scratching itself in the morning sun in Kenya. Image by Rhett Butler/Mongabay.
A renewed relationship with lions
For the Mama Simba, we want our children and the coming generations to understand why nature is important. We remember how, in the past, the Ewaso Nyiro River flowed for a much longer period. “We broke its rules,” a member of the Mama Simba reflects, “and now it dries up.” We have seen how lions and other carnivores were often killed when they killed our livestock.
Munteli, the Mama Simba manager, remembers how in the past, the relationship between people and wildlife was defined by conflict: “When a lion killed livestock, the morans would track down the lion and its death would be celebrated.” Lions were feared, and they started disappearing from landscapes where they had called home and roamed freely. Women, then, could not give an opinion on this as they just observed.
But here is the thing. The Mama Simba also remembers how, when we were young, wildlife was in abundance, and our parents and grandparents lived alongside wildlife in harmony. Oral traditions among the Samburu community and other pastoralist communities who have lived alongside wildlife for centuries can attest to how wildlife was respected and valued. Clans and families have totems symbolized by wildlife. This continues, and as a result, conservation through community-led initiatives such as this seeks to bring Indigenous knowledge and science together to solve today’s conservation challenges.
Samburu women part of the Mama Simba programme. Image by Anthony Ochieng/Ewaso Lions.
For Mama Simba members, wildlife has a deep cultural meaning that shapes our daily lives. We believe that all wildlife has a purpose on Earth, with each species playing an important role in the landscape. Beyond their ecological importance, wildlife has vital economic assets, creating employment opportunities for communities that protect them. But even more crucially, wildlife has always been in Samburu oral traditions, stories, and spiritual beliefs.
Lions have a powerful place in Samburu culture. Traditional beliefs hold that when a lion roars at night, it signals good fortune coming to the community. Lions are so central to Samburu identity that their symbolism must be present even in wedding and initiation ceremonies. Even livestock predation carries spiritual meaning. If a lion kills livestock within the homestead at night, rather than far away, it is interpreted as a good omen of abundance, a sign that more livestock will come to the boma (livestock enclosure).
For generations, lions have served as symbols of Samburu identity and pride. While this cultural recognition was diminished in recent decades, not by choice, but as conflict intensified under the pressures of resource competition and exclusionary conservation models, retaliatory killings became common. The Mama Simba programme has assisted communities in reclaiming this aspect of our heritage, recognizing that coexistence requires addressing not just attitudes, but the systemic inequities that fuel conflict in the first place.
Banner image: A lion guarding its territory in Serengeti National Park, Tanzania. Image by Giles Laurent via Wikimedia Commons (CC BY-SA 4.0).
The shift represents not an adoption of new values, but a reclamation of what was always ours: a view in which lions and people are bound together, each important to the other’s story.
The evidence
Ewaso Lions’ recent analysis of the Mama Simba programme shows that the numbers tell a compelling story. Among us Mama Simba members, 94% strongly agree we feel more positive about lions today and that lions are vital to Samburu culture. Sixty-nine percent of Mama Simba members and 50% of non-members reported having avoided killing a lion or prevented retaliation in the last five years because of programme interventions.
The Mama Simba programme has grown far beyond our original mandate, developing a comprehensive approach to wildlife encounters that can be applied across species. Where once a lion sighting might trigger alarm and potential retaliation, it now activates an early warning network created by Mama Simba members working alongside the Warrior Watch programme at Ewaso Lions which alerts livestock herders of a nearby lion.
This transformation has produced tangible results. Through our involvement in lion reporting and patrols, we are preventing both livestock losses and retaliations. The numbers speak for themselves: Mama Simba households lose an average of just 1.9 animals per year to lions, compared to 3.4 animals lost by non-member households. Even more significantly, 44% of programme members confirmed that timely reporting directly prevented livestock losses, early warnings that allowed herders to protect their animals before conflicts could escalate.
Mama Simba digging the grass seed bunds. Image by Anthony Ochieng/Ewaso Lions.
But our story extends far beyond conflict prevention.
As we moved through the landscapes on patrol, we began to see our home through new eyes. We recognized that the habitat itself was under threat, choked by the invasive species Prosopis juliflora, locally known as Mathenge, which was diminishing wildlife habitat and reducing the forage available for their livestock.
We responded by becoming environmental stewards. We are now constantly removing these invasive species from our communities while simultaneously planting indigenous trees like the toothbrush tree (Salvadora persica), which lions prefer for refuge.
Our habitat recovery work also includes grass reseeding and the construction of circular bunds, simple earthen structures that capture rainwater in this semi-arid region. These techniques allow grass to grow where bare soil once dominated, slowly but steadily rebuilding degraded landscapes.
Perhaps most tangibly, 94% of Mama Simba members have been directly involved in creating or maintaining water points such as pans and wells during dry seasons. These water pans, which can support between 50 and 250 animals each, benefit livestock, wildlife, and households simultaneously. By reducing competition for scarce water resources, we are addressing one of the primary drivers of human-wildlife conflict while building community resilience against drought as a result of climate change.
Our effort is far from over. It continues to evolve as new women join our programme, new challenges emerge, and new opportunities arise.
Munteli, Mama Simba Manager, uprotting the invasive Prosopis juliflora, locally known as Mathenge. Image by Anthony Ochieng/Ewaso Lions.
But the foundation has been firmly laid for a different kind of relationship between people and wildlife, one built not on conflict and retaliation born from marginalization and inequity, but on coexistence, mutual benefit, and shared prosperity. A model where communities are not asked to sacrifice for conservation, but lead it and benefit from it. Where women’s voices shape decisions. Where conservation does not come from outside, but grows from within, as it has always been.
What began as an effort to protect lions has grown into a holistic model of community-led conservation that recovers habitats, protects livelihoods, and rebuilds the cultural bonds between our people and the wildlife with whom we share our home. Everything changes when women are not asked to sit on the sidelines but invited to lead.
Banner image: Samburu women part of the Mama Simba programme. Image by Anthony Ochieng/Ewaso Lions.
Mama Simba is a programme within Ewaso Lions made up of Samburu women in Kenya who are working to mitigate human-lion conflict and lead conservation efforts.
Victoria Wanjohi is a wildlife conservation scientist and the director and storytelling lead at the TonyWild Foundation.
The series is produced by the collective Passu Creativa, with the support of Earth Alliance, and published by Mongabay.
Lithium mining may threaten a precious resource — water: Voices from the land (commentary)
Voices from the land (commentary)
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See All Key Ideas
We, the Mama Simba (‘Mothers of Lions’ in Kiswahili) from Samburu, Kenya, have come a long way since we first approached the organization Ewaso Lions to become actively involved in its conservation work.
Since 2007, Ewaso Lions has been working to support human-lion coexistence in a region of northern Kenya, today home to nearly sixty lions. When they were approached by us women from the Samburu community in 2013, it was a sign that a shift was about to happen — we wanted to be decision-makers in conservation efforts that concern us.
However, with every new initiative comes a new challenge. Would we be accepted as decision makers? The programme, Mama Simba, was built on the premise that if women, historically excluded from conservation decisions despite bearing its greatest burdens, were encouraged to lead conservation efforts, we could transform our community’s relationship with lions from conflict to coexistence. It acknowledged that lasting change requires shifting power, not just perceptions.
This sounds good on paper, but what about the reality on the ground? How could we be part of the decision-making process rather than silent witnesses watching our community’s heritage disappearing?
Samburu women digging water pans along the dry Ewaso Nyiro bed, to supply water at home and even for the wildlife around the area. Image by Anthony Ochieng/Ewaso Lions.
It has been more than a decade since Mama Simba was formed. Today, the acceptance of women in governance positions can be seen.
It proves that the inclusion of women in Africa’s lion conservation efforts is essential to not only to protect the species, but to do so sustainably with the buy-in of nearby communities — which at times can have a tense and challenging relationship with the predatory species. In villages like Sasaab, Naisunyai, and Remot, us women who once had no say in conservation decisions are now trusted leaders whom entire communities rely on for lion reporting and conflict prevention.
The Samburu community is patriarchal. For a long time, women had not been included in decision-making processes. Therefore, when we started making decisions on our own, it brought a significant change. Think about it. Women in rural areas interact with wildlife as much as men do as we fetch water and collect firewood as part of our livelihood. We see everything, and culturally we believe wildlife belong to us. Yet our voices were silent.
We wanted to see how we could come together and work towards being part of the solution. It was also about how we could not only contribute to a species that were killed as a retaliatory measure, but see how our families could also benefit in the conservation process. Community-led conservation is about letting the community take action from the beginning. Letting us take that initiative and it belonging to us makes it even more impactful.
African lion scratching itself in the morning sun in Kenya. Image by Rhett Butler/Mongabay.
A renewed relationship with lions
For the Mama Simba, we want our children and the coming generations to understand why nature is important. We remember how, in the past, the Ewaso Nyiro River flowed for a much longer period. “We broke its rules,” a member of the Mama Simba reflects, “and now it dries up.” We have seen how lions and other carnivores were often killed when they killed our livestock.
Munteli, the Mama Simba manager, remembers how in the past, the relationship between people and wildlife was defined by conflict: “When a lion killed livestock, the morans would track down the lion and its death would be celebrated.” Lions were feared, and they started disappearing from landscapes where they had called home and roamed freely. Women, then, could not give an opinion on this as they just observed.
But here is the thing. The Mama Simba also remembers how, when we were young, wildlife was in abundance, and our parents and grandparents lived alongside wildlife in harmony. Oral traditions among the Samburu community and other pastoralist communities who have lived alongside wildlife for centuries can attest to how wildlife was respected and valued. Clans and families have totems symbolized by wildlife. This continues, and as a result, conservation through community-led initiatives such as this seeks to bring Indigenous knowledge and science together to solve today’s conservation challenges.
Samburu women part of the Mama Simba programme. Image by Anthony Ochieng/Ewaso Lions.
For Mama Simba members, wildlife has a deep cultural meaning that shapes our daily lives. We believe that all wildlife has a purpose on Earth, with each species playing an important role in the landscape. Beyond their ecological importance, wildlife has vital economic assets, creating employment opportunities for communities that protect them. But even more crucially, wildlife has always been in Samburu oral traditions, stories, and spiritual beliefs.
Lions have a powerful place in Samburu culture. Traditional beliefs hold that when a lion roars at night, it signals good fortune coming to the community. Lions are so central to Samburu identity that their symbolism must be present even in wedding and initiation ceremonies. Even livestock predation carries spiritual meaning. If a lion kills livestock within the homestead at night, rather than far away, it is interpreted as a good omen of abundance, a sign that more livestock will come to the boma (livestock enclosure).
For generations, lions have served as symbols of Samburu identity and pride. While this cultural recognition was diminished in recent decades, not by choice, but as conflict intensified under the pressures of resource competition and exclusionary conservation models, retaliatory killings became common. The Mama Simba programme has assisted communities in reclaiming this aspect of our heritage, recognizing that coexistence requires addressing not just attitudes, but the systemic inequities that fuel conflict in the first place.
Banner image: A lion guarding its territory in Serengeti National Park, Tanzania. Image by Giles Laurent via Wikimedia Commons (CC BY-SA 4.0).
The shift represents not an adoption of new values, but a reclamation of what was always ours: a view in which lions and people are bound together, each important to the other’s story.
The evidence
Ewaso Lions’ recent analysis of the Mama Simba programme shows that the numbers tell a compelling story. Among us Mama Simba members, 94% strongly agree we feel more positive about lions today and that lions are vital to Samburu culture. Sixty-nine percent of Mama Simba members and 50% of non-members reported having avoided killing a lion or prevented retaliation in the last five years because of programme interventions.
The Mama Simba programme has grown far beyond our original mandate, developing a comprehensive approach to wildlife encounters that can be applied across species. Where once a lion sighting might trigger alarm and potential retaliation, it now activates an early warning network created by Mama Simba members working alongside the Warrior Watch programme at Ewaso Lions which alerts livestock herders of a nearby lion.
This transformation has produced tangible results. Through our involvement in lion reporting and patrols, we are preventing both livestock losses and retaliations. The numbers speak for themselves: Mama Simba households lose an average of just 1.9 animals per year to lions, compared to 3.4 animals lost by non-member households. Even more significantly, 44% of programme members confirmed that timely reporting directly prevented livestock losses, early warnings that allowed herders to protect their animals before conflicts could escalate.
Mama Simba digging the grass seed bunds. Image by Anthony Ochieng/Ewaso Lions.
But our story extends far beyond conflict prevention.
As we moved through the landscapes on patrol, we began to see our home through new eyes. We recognized that the habitat itself was under threat, choked by the invasive species Prosopis juliflora, locally known as Mathenge, which was diminishing wildlife habitat and reducing the forage available for their livestock.
We responded by becoming environmental stewards. We are now constantly removing these invasive species from our communities while simultaneously planting indigenous trees like the toothbrush tree (Salvadora persica), which lions prefer for refuge.
Our habitat recovery work also includes grass reseeding and the construction of circular bunds, simple earthen structures that capture rainwater in this semi-arid region. These techniques allow grass to grow where bare soil once dominated, slowly but steadily rebuilding degraded landscapes.
Perhaps most tangibly, 94% of Mama Simba members have been directly involved in creating or maintaining water points such as pans and wells during dry seasons. These water pans, which can support between 50 and 250 animals each, benefit livestock, wildlife, and households simultaneously. By reducing competition for scarce water resources, we are addressing one of the primary drivers of human-wildlife conflict while building community resilience against drought as a result of climate change.
Our effort is far from over. It continues to evolve as new women join our programme, new challenges emerge, and new opportunities arise.
Munteli, Mama Simba Manager, uprotting the invasive Prosopis juliflora, locally known as Mathenge. Image by Anthony Ochieng/Ewaso Lions.
But the foundation has been firmly laid for a different kind of relationship between people and wildlife, one built not on conflict and retaliation born from marginalization and inequity, but on coexistence, mutual benefit, and shared prosperity. A model where communities are not asked to sacrifice for conservation, but lead it and benefit from it. Where women’s voices shape decisions. Where conservation does not come from outside, but grows from within, as it has always been.
What began as an effort to protect lions has grown into a holistic model of community-led conservation that recovers habitats, protects livelihoods, and rebuilds the cultural bonds between our people and the wildlife with whom we share our home. Everything changes when women are not asked to sit on the sidelines but invited to lead.
Banner image: Samburu women part of the Mama Simba programme. Image by Anthony Ochieng/Ewaso Lions.
Mama Simba is a programme within Ewaso Lions made up of Samburu women in Kenya who are working to mitigate human-lion conflict and lead conservation efforts.
Victoria Wanjohi is a wildlife conservation scientist and the director and storytelling lead at the TonyWild Foundation.
The series is produced by the collective Passu Creativa, with the support of Earth Alliance, and published by Mongabay.
Lithium mining may threaten a precious resource — water: Voices from the land (commentary)
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