Defining Cow Protection
To understand that phrase “Cow Protection” and why we chose to use it, it is important for us to draw important clarification from among the cattle keepers of the cattle corridor to serve as examples. This is not because there is any problem with the phrase, but to demonstrate its importance and deference from contemporary farming phrases.
The term “cow” is used on this website and in all our documents to mean a female cow, the heifer and the calf. On the other hand when we use cows we mean the oxen, the bulls and female cow, the heifer and the calf. The Ankole long-horned cow is occasionally referred to as the Ankole. A cow keeper is called omuriisa in the widely spoken language in the cattle corridor, the Runyankore language, where the cow keepers are especially the “Bahima”, a subgroup of the so-called Banyankore “tribe” traditional to the historical Kingdom of Ankole. The word, omuriisa, can be literally translated as “one who feeds”. Thus, spoken or written in full, the phrase is omuriisa w’ente, meaning “one who feeds the cows.” The word ente (cow) remains the same plural or singular. On this website therefore, and in all our documents we use the term cow keeper interchangeably with cow protector to mean one who keeps (or protects) the cows as an occupation. Cow keeping thus, involves feeding the cows, literally taking the cows to the pastures to graze, but also subsisting on the cow for the cow keeper’s well-being. Lastly and most importantly, the keeping of cows as an occupation which involves protection of the cows from any risk as the owner’s valuable possession is what we term as cow protection.
We are using the term COW PROTECTION as a stand alone phrase to indicate someone who keeps cows for its own sake being the means for continued survival from generation to generation. We are employing COW PROTECTION in to demonstrate that conservancy is only possible by self sufficiency which can only be centered on the cow. And historical records prove our approach absolutely correct. We want to prove by cow protection based conservancy that even in the modern age, if cow is placed at the centre of our civilization, the cow is the single most fundamental agent that can sustain our civilization with “no side effects” as we are experience from modern technology based life. After all, principal civilization of ancient that are a primer to our own came to be what they became by cow protection for a few of the products the cow has been able to supply without fail that including basic manual energy, manure and cow urine related products and milk nutritious milk products.
What is needed to day is more information and awareness on cow science involving ancient civilizations. What modern technology has wrought is that today we are treating other life forms just like inert objects. This projects approaches conservancy by dealing with conserving our world or COW. But the animal “cow” is the “very representative of the aphonic creation of God, a symbol of selfless service to man in life and death. Our attitude towards this important animal will decide our fate. Strange it may sound or even eccentric, cow will prove to be the making or breaking point for humanity .”
Cow is Mother
Cows are valuable to humans because they are able to transform otherwise unusable plant material into an edible product just like one’s human mother. This conservancy project mothered by Iziina Rirungi Rigumaho Association a seed project whose operations yokes the threatened cow keeping culture of East Africa with the cow protection wisdom tradition found in the ancient Vedas. According to the ancient Vedas it is found that the cow is our MOTHER. Actually, Vedic philosophy teaches that there are seven mothers:
our birth mother
the wife of the father (if she is not the birth mother)
the wife of the president or head of a nation
the wife of a spiritual master (the bishop, reverend, pastor or teacher)
the earth, and
Cow is one of the seven mothers because she gives her milk which nourishes us. We are taught in school that milk is complete food. The philosophy of “mother cow” is not strange to the cow keeping people of East Africa. For example, the Banyankore cattle keepers of the cattle corridor in western Uganda do not hesitate to refer one’s own beautiful wife as ente, cow, or to name one’s pretty daughter — kanyana (calf). And there are other numerous phrases that indicate the position of cow in these cow keepers’ lives. For instance, there is this other common expression of supreme adoration that says, ebyo shi ente eba omuzaire; literally, “cow is indeed a parent.” Such references as, omuzaire(parent) or rugaba (giver) are common, in addition to other imageries, because to the cow keeper, the cow, as our real mother, endeavors to effortlessly supply so many basic needs to humans. This is not merely sentimental.