Showing posts with label indigenous knowledge. Show all posts
Showing posts with label indigenous knowledge. Show all posts

Tuesday, October 18, 2011

Mapping Land, Sea and Culture: an Award-winning Participatory 3D Modelling Process in Fiji



In 2005 CTA in collaboration with a number of locally based development actors introduced a participatory mapping method known as “Participatory 3D Modelling (P3DM)” in the Pacific Region. Activities took place in Levuka, the ancient capital of Fiji. Local residents were struggling with over-exploitation of their fishing grounds by foreign fishing fleets and their rich cultural heritage being hardly transmitted to the younger generations. After months of preparation and consultations on the island, the exercise took place in April 2005 involving local schools and representatives from 26 villages. Since the completion of the model residents have developed an island-wide natural- and cultural resource use management plan which was followed by 3 district management plans. Taboo (i.e. protected) marine areas have been established within the fishing grounds of 3 districts comprising 16 villages. Additional taboo areas have been set up by 10 villages on a nearby island partially included on the 3D model. In 2007 the case was granted the World Summit Award 2007 in the category e-culture and the P3DM process has been considered as one of the 40 best practice examples of quality e-Content in the world.

More information on the case is available at: http://goo.gl/85fmN

The exercise has been made possible by the coordinated effort of the Fiji Locally-Managed Marine Area (FLMMA) Network, the WWF South Pacific Programme (WWF-SPP), the Technical Centre for Agricultural & Rural Cooperation (CTA), the Native Lands Trust Board (NLTB), the National Trust of Fiji, the Land Resources Division of the Secretariat of The Pacific Community (SPC), and the Lomaiviti Provincial Council of the Ministry of Fijian Affairs and Provincial Development.

How do I implement P3DM? Here is a complete handbook (EN | FR | ES).

Tuesday, May 10, 2011

Indigenous Peoples and the Collaborative Stewardship of Nature: Knowledge Binds and Institutional Conflicts

Involving Indigenous peoples and traditional knowledge into natural resource management produces more equitable and successful outcomes. Unfortunately, argue Anne Ross and co-authors, even many “progressive” methods fail to produce truly equal partnerships. This book offers a comprehensive and global overview of the theoretical, methodological, and practical dimensions of co-management.

The authors critically evaluate the range of management options that claim to have integrated Indigenous peoples and knowledge, and then outline an innovative, alternative model of co-management, the Indigenous Stewardship Model.

They provide detailed case studies and concrete details for application in a variety of contexts.

Broad in coverage and uniting robust theoretical insights with applied detail, this book is ideal for scholars and students as well as for professionals in resource management and policy.

Wednesday, April 06, 2011

A handbook for the Indigenous and Community Conserved Areas Registry

Indigenous and Community Conserved Areas (ICCAs) are managed areas that are voluntarily conserved by local or indigenous communities for conservation and cultural purposes.

This handbook is intended as a guide for those who wish to learn about ICCAs and the newly developed ICCA Registry tool, which aims to develop awareness, recognition and documented values of ICCAs through a community-supported database, maps and an interactive, multimedia website.  Communities who govern and manage ICCAs will find this handbook particularly helpful to understand how they can contribute to and benefit from the Registry if they wish.  This handbook adheres to the UN Declaration on the Rights of Indigenous Peoples and supports the application of bio-cultural community protocols in maintaining the integrity of community knowledge and resources.


English version [Download]
Spanish version [Download]


Tuesday, February 22, 2011

Happenings at the United Nations: Workshop for the Creation of an Indigenous Peoples’ Forum

Rome: Rome was the venue this past week for a crucial high-speed two-day workshop on the creation of a Forum to redress pressing agriculturally based concerns involving indigenous peoples.

Delegates representing indigenous groups from Latin America/Caribbean, Africa and Asia/Pacific gathered at the International Fund for Agricultural Development (IFAD) to hammer out details on the principles and framework of the Forum.  The Forum is platform by which partnerships with indigenous peoples with regard to agricultural activities can be strengthened, and institutionalized dialog between the United Nations and indigenous peoples can be promulgated.  The creation of the Forum is obligated under the principles and auspices of the UN Declaration on the Rights of Indigenous Peoples (UNDRIP).

One hundred people including IFAD staff and observers were on-hand to witness the proceedings.  Many of the delegates were dressed in their traditional pomp, which made for a splash of eye-catching color.  Proceedings were carried out in on a tri-lingual basis.  English, as the official business language of the United Nations, was heard most throughout the elongated and acoustically smart IFAD conference space.  French and Spanish were heard almost as often.  Linguistic experts in cavernous booths behind the scenes feverishly interpreted the mélange to provide delegates with unwavering translation.

The right to self-determination is at the very heart of issues surrounding indigenous peoples’ struggles.   Full participation in decision-making connected to rights to land and resources is seen as a very necessary step to express self-determination.  This also includes the ability to re-define the definition of “poor” and “poverty.”  The concept of poverty to many indigenous groups is foreign, and likewise do not consider themselves to be “poor.” Many of those representing indigenous groups at the workshop wanted a common understanding and conceptual framework, which addressed systemic communication and agricultural processes between IFAD and themselves so that their voices were well-understood going forward.   Also expressed was that full participation and two-way information sharing is crucial to eliminate any overly “top-down” processes in the creation of agricultural policy carried out at local levels.

Other issues brought to the fore were climate change, development aggression, identity, totemism, gender balance, livelihood representation, equal regional community representation, and lived experience. This workshop was not a policy making fora, but a space to work out details of an agreed upon policy framework. The hope is the that Forum will provide a strong framework and continuum to allow for open dialog between and among indigenous communities, national governments, and IFAD on very important agricultural projects.  The outcomes will certainly have reciprocal importance for us all.  To follow the action, please see IFAD’s website: www.ifad.org.

By Sam Yellen

Sunday, January 16, 2011

International Union for the Conservation of Nature to review and advance implementation of the ‘new conservation paradigm’, focusing on rights of indigenous peoples

Indigenous peoples’ representatives met with Chairs of Commissions of the International Union for the Conservation of Nature (IUCN) and other conservation organizations, for a high-level dialogue during the Sharing Power conference, in Whakatane, New Zealand, on January 13th, 2011. IUCN agreed to review the implementation of resolutions related to indigenous peoples taken at the 4th World Conservation Congress (WCC4) in 2008, in Barcelona, Spain, and to advance their implementation.

These resolutions, along with the Durban Action Plan and the Programme of Work on Protected Areas of the United Nations Convention on Biological Diversity (CBD), are often termed as the “new conservation paradigm”. They are crucial for ensuring that conservation practices respect the rights of indigenous peoples and their full and effective participation in policy and practice. Unfortunately, the actual implementation of these decisions in support of indigenous peoples has been very patchy. The information gathered by the IUCN review processes will feed into its 2013-2016 Programme, to be discussed and adopted in September 2012 in Jeju, Republic of Korea.

Specifically, the meeting participants agreed that IUCN will:
  • Reinforce its multi-level process (encompassing international, regional, national and local levels) to assess and advance the implementation of the “new conservation paradigm”. This process would focus on specific WCC4 resolutions relevant to indigenous peoples.
  • Implement pilot assessments of protected areas at the local level that should be carried out by teams composed of indigenous peoples, IUCN national and international offices, government officials and other relevant actors. The pilot assessments should specify recommendations to address gaps between the observed practices and the ‘new conservation paradigm’. The findings will be reported in national workshops, which will then explore ways to implement the recommendations from the assessments. The assessments would also bring examples of successful projects and best practices to the international community.
  • Carry out a review of the implementation of each of the WCC4 resolutions relevant to indigenous peoples, based on information from commissions and regional and global thematic programmes. This review will identify gaps and make recommendations to address them, which will be included in IUCN’s 2013-2016 Programme.
  • Submit reports on these matters to the United Nations Permanent Forum on Indigenous Issues, the Expert Mechanism on the Rights of Indigenous Peoples, and the CBD.
  • Spread awareness of WCC4 resolutions on indigenous peoples to all national IUCN offices.
  • Improve the coordination between regional and national IUCN offices and indigenous peoples’ organizations.
Furthermore:
  • The IUCN Council should be reminded that it was directed by a WCC4 resolution to form a task force to examine the application of the United Nations Declaration on the Rights of Indigenous Peoples to every aspect of the IUCN Programme (including Commissions’ Mandates), policies and practices, and to make recommendations for its implementation.
Udom Charoenniyomphrai, from the Inter Mountain Peoples’ Education and Culture in Thailand Association (IMPECT), said, “The agreements reached in the meeting are good. We are now hoping that they will be effectively implemented.”

Further Information:
  • Other documents on this topic can be found here
Source: Forest Peoples Programme, Press release

Saturday, January 08, 2011

Indigenous Peoples and the Collaborative Stewardship of Nature

Involving Indigenous peoples and traditional knowledge into natural resource management produces more equitable and successful outcomes. Unfortunately, argue Anne Ross and co-authors, even many “progressive” methods fail to produce truly equal partnerships. This book offers a comprehensive and global overview of the theoretical, methodological, and practical dimensions of co-management. The authors critically evaluate the range of management options that claim to have integrated Indigenous peoples and knowledge, and then outline an innovative, alternative model of co-management, the Indigenous Stewardship Model. They provide detailed case studies and concrete details for application in a variety of contexts. Broad in coverage and uniting robust theoretical insights with applied detail, this book is ideal for scholars and students as well as for professionals in resource management and policy.

Indigenous Peoples and the Collaborative Stewardship of Nature
Knowledge Binds and Institutional Conflicts
Anne Ross (Author); Kathleen Pickering Sherman (Author); Jeffrey G. Snodgrass (Author); Henry D. Delcore (Author); Richard Sherman (Author)
320 pp. / 6.00 x 9.00 / Dec, 2010
Hardback (978-1-59874-577-1)
Paperback (978-1-59874-578-8)

Thursday, December 02, 2010

Participatory 3-Dimensional Modelling: Guiding Principles and Applications; 2010 edition

The Technical Centre for Agricultural and Rural Cooperation ACP-EU (CTA) recently released a new edition of the handbook "Participatory 3D Modelling: Guiding Principles and Applications; 2010 Edition”. The Global Environment Facility (GEF) Small Grants Programme (SGP) supported its French and Spanish versioning. The documents are now available in three languages as free downloads at high and medium resolutions.
Participatory three-dimensional modelling (P3DM) is a participatory mapping method integrating indigenous spatial knowledge with data on elevation of the land and depth of the sea to produce stand-alone, scaled and geo-referenced 3D models. Essentially based on recollections from memory, land use and cover and other features are depicted by informants on the model by using push pins for points, yarns for lines and paints for polygons. On completion, a scaled and geo-referenced grid is applied to facilitate data extraction or importation. Data depicted on the model are extracted, digitised and plotted. On completion of the mapping exercise, the model remains with the community.

P3DM has been conceived as a method for bringing the potential of GIS closer to rural communities and for bridging the gap that exists between geographic information technologies and capacities found among marginalised and isolated communities who are frequently dependent on natural resources.

This handbook is intended to assist activists, researchers and practitioners of participatory learning and action (PLA) and GIS in bringing the power of GIS to the grassroots level through the use of P3DM. It provides hands-on guidelines on how to organise and implement a P3DM exercise. In addition it includes insights on adult learning and spatial cognition, on the history of relief models and on the use of the method around the world.


On 5 November 2007, P3DM was granted the World Summit Award 2007 in the category of e-culture. P3DM was considered to be one of the 40 best practice examples of quality e-content in the world.

Versión en francésVersión en español  | English version

Wednesday, November 10, 2010

Sacred Natural Sites: Conserving Nature and Culture

Edited by Bas Verschuuren, Robert Wild, Jeffrey McNeely and Gonzalo Oviedo

This book illustrates that sacred natural sites – the world’s oldest protected places – although often under threat, exist within and outside formally recognised protected areas and heritage sites. They may well be some of the last strongholds for building resilient networks of connected landscapes as well as forming important nodes for maintaining a dynamic cultural fabric in the face of global change.

The diverse authors bridge the gap between approaches to the conservation of cultural and biological diversity by taking into account cultural and spiritual values together with the socio-economic interests of the custodian communities and other relevant stakeholders.

Oil Palm Expansion: A New Threat to Palawan UNESCO Man and Biosphere Reserve

ALDAW, Puerto Princesa - In addition to the alarming expansion of nickel mining on Palawan island  (already reported on previous PLANT TALKS releases) indigenous peoples are now being confronted with the threats posed by the expansion of oil palm plantations. The province of Palawan is part of the “Man and Biosphere Reserve” program of UNESCO and hosts 49 animals and 56 botanical species found in the IUCN Red List of Threatened Species.  It is also the home of isolated and vanishing indigenous communities. 

Agrofuels in Palawan, as elsewhere in the Philippines, have been portrayed as a key solution to lower greenhouse gas emission, achieve energy independence, as well as a tool for poverty eradication.  With these objects in mind, the Provincial Government of Palawan is strongly promoting agrofuels development, without taking into account the socio-ecological impact of such mono-crop plantations. As a result, thousands of hectares of lands in the province have been set aside for jatropha feedstock and oil palm.

Oil palm plantations, in Palawan, are being established by the Agumil Philippines Inc., a joint venture between Filipino and Malaysian investors, that also engages in the processing of palm oil. The LandBank of the Philippines is backing the project financially.

The local indigenous network ALDAW (Ancestral Land Domain Watch), in collaboration with other local organizations and Palawan NGOs, is making a call for the implementation of more restrictive regulations on oil palm expansion to halt deforestation, habitat destruction, food scarcity, and violation of indigenous peoples’ rights.  In addition to this, oil palm plantations are also expanding into the indigenous fallow land (benglay), thus reducing the number of rotational areas needed for the swidden cycle. As of now, the Palawan municipality of Española has the highest percentage of oil palms, and plantations are fast expanding also to other municipalities such as Brooke’s Point, Bataraza, Rizal, Quezon, etc. In some municipalities, oil palms are already competing and taking over cultivated areas (e.g. rice fields), which are sustaining local self-sufficiency.

“LandBank’s contribution to President Aquino’s commitment to develop the rural economy and to raise farmers’ income should not include oil palms development. It is well known that this crop benefits better-off farmers and entrepreneurs, rather then small-scale farmers and indigenous peoples.  We look forward to more sustainable investments for improving agricultural productivity of marginalized farmers. Meanwhile, a moratorium on oil palm expansion should be implemented with haste” said Artiso Mandawa, ALDAW Chairman.

In the community of Iraray II (Municipality of Española) indigenous people complain that a ‘new’ pest has spread from the neighboring oil palm plantations to their cultivated fields devouring hundreds of coconut palms by boring large networks of tiny tunnels into the palms’ trunks. Local indigenous people showed specimens of this pest to ALDAW mission members, and the insect was later identified as the Red Palm Weevil (Rhynchophorus ferrugineus).  The red weevil is reported to be a native of south Asia, however, the Palawan of Iraray II claims that they only began to experience massive pest attacks on their coconut groves, after oil palms were introduced into the area at the expense of the local population of buri palms (Corypha elata). The latter is a popular basketry material for both the local Palawan and farmer communities. The trunk of this palm contains edible starch. The bud (ubud) is also edible raw or cooked, as well as the kernels of the nuts.


ALDAW preliminary findings, obtained in collaboration with the Centre for Biocultural Diversity (CBCD) – University of Kent, indicate there is a scarcity of public records showing the processes and procedures leading to the issuance of land conversion permits and environmental clearances to oil palm companies, as well as to the local cooperatives created in the various barangays.  Moreover, ALDAW is also in the process of mapping all oil palm locations in Palawan, through the use of geotagging technologies.  Evidence indicates that – in most cases - members of indigenous communities, who have ‘rented’ portions of their land to the oil company, have no clear understanding of the nature of such ‘agreements’ nor they possess written contracts countersigned by the company. There is a risk that members of local communities who have joined the so-called ‘cooperatives’ will soon become indebted with the oil company. In fact they provide very cheap labor and also barrow funds to purchase fertilizer, pesticides and equipment, while the company controls every aspect of production.

Overall, it would appear that land conversion into oil palm plantations is happening with little or no monitoring on the part of those government agencies (e.g. Palawan Council for Sustainable Development) that are responsible for the sustainable management of the Province.

The new trend in the Philippine Market: switching from coconut to palm oil

There is a new trend in the Philippines, leading to the acceleration of oil palm expansion.  National vegetable oil millers and refiners are now keen on selling the cheaper palm oil for the domestic market, so that all coconut oil would be exported. Coconut oil, in fact, commands a higher premium in the international market. However, contrary to oil palms, coconut cultivation is endemic to the Philippines and this palm provides multiple products to local farmers, thus sustaining household based economy.



Since 2005, cooking oil manufacturers have increased imports of the cheap palm oil by 90 percent. The use of the palm oil has progressively increased in the local market as household consumers and institutional buyers have preferred it because of the price difference compared with edible coconut oil. Fast-food giants such as Jollibee Foods Corp., have switched to palm oil for their business.

The General Context of Oil Palm Development

Crude palm oil (CPO) consumption worldwide has doubled between 2000 and 2010 with the main new demand coming from Eastern Europe, India and China. By and large, the price of palm oil has increased almost steadily over the past 20 years. Two countries in South East Asia, Malaysia and Indonesia, produce over 80% of the internationally traded CPO. While significant expansion is occurring in Thailand, Papua New Guinea, Costa Rica, Colombia, Ecuador, Cameroon, the Democratic Republic of Congo and it is now taking over in the Philippines. Currently there are an estimated 4 million hectares of land under oil palms in Malaysia and over 7.5 million hectares in Indonesia. In Peninsular Malaysia, the palm oil frontier has come near to the limits of land availability and most expansion within Malaysia is now in the two Eastern States of Sabah and Sarawak. Much of the investment for oil palm expansion has come from European Banks but, increasingly, funds are being raised from Islamic banks in the Middle East, and from investors from India and China. It has been estimated that about two thirds of the companies opening lands to plant oil palm in Indonesia are majority-owned by Malaysian conglomerates

The economies of scale and the characteristics of oil palm favor the development of large plantations, meaning that land needs to be acquired in large blocks and huge areas converted to monocultures. Obviously, this pressure to acquire land has implications for those who currently own the same areas, who are for the most part ‘indigenous peoples’ and small household farmers. Since 2004, international and local NGOs have produced a series of detailed reports based on field surveys and the direct testimony of affected people, which document the serious human rights abuses resulting from the imposition of oil palm plantations. The publications show that these abuses are widespread, are inherent in the way lands are acquired and estates are developed and continue up to the present day. Among the most persistent problems are the following: acquisition of lands and smallholder schemes violates the rights of indigenous peoples to their property. Their lands are being taken off them without due payment and without remedy. In addition, their right to give or withhold their free, prior and informed consent for these proposed developments is being violated. In Indonesia, those that sign up to join imposed schemes are not informed that this reallocation of lands implies a permanent surrender of their rights in land. The dramatic changes in local landscapes and ecosystems - including the loss of agricultural and agroforestry lands, hunting grounds, game, fish, forests, as well as water for drinking, cooking and bathing - in turn have major consequences and deprive people of their customary livelihoods and means of subsistence.

Unfair processes of land use allocation and land acquisition and the lack of respect for local communities and indigenous peoples’ rights not only result in marginalization and impoverishment but also give rise to long term disputes over land, which all too often escalate into conflicts with concomitant human rights abuses due to repressive actions by company or State security forces.

Generally, when large agricultural firms enter an area, community members loose access to traditional food zones and other NTFP resources. As a result, they end up becoming employers of oil palm plantations. Lacking legal title to their land, deals are often structured so that members of the community acquire 2-3 hectares (508 acres) of land for oil palm cultivation. In Borneo (Eastern Malaysia and Kalimantan) they typically borrow some $3,000-6,000 (at 30 percent interest per year) from the parent firm for the seedlings, fertilizers, and other supplies. Because oil palm takes roughly 7 years to bear fruit, they work as day laborers at $2.50 per day on mature plantations. In the meantime their plot generates no income but requires fertilizers and pesticides, which are purchased from the oil palm company. Once their plantation becomes productive, the average income for a 2 hectare allotment is $682-900 per month. In the past, rubber and wood generated $350-1000 month (see Lisa Curran studies and WWF Germany reports).

Loss of Biodiversity

As of now, scientific evidence indicates that beyond the obvious deforestation that results from clearing lowland rainforest for plantations, there is a significant reduction (on the order of 80 percent for plants and 80-90 percent for mammals, birds, and reptiles) in biological diversity following forest conversion to oil palm plantation. Moreover, the use of herbicides and pesticides used in oil palm plantations heavily pollutes local waterways. Notoriously, further destruction of peat land has increases the risk of flooding and fire.

The Legal Framework

The legal frameworks in the world’s two foremost palm oil producing countries are inappropriate to protect indigenous peoples’ rights and ensure an equitable development process. In spite of innovative environmental and pro-indigenous legislation, also in the Philippines the issue of oil palm expansion with reference to farmers and indigenous peoples’ rights does show a high degree of paucity.

International organizations have begun to pin their hopes of reform on the creation of a global market in carbon to curb deforestation, although whether this will help or harm indigenous peoples is a matter of debate. Indeed, initial calculations based on current prices, in the voluntary carbon trading market, suggest that market-based payments for Reducing in Emissions from Deforestation and Forest Degradation (REDD) will not be enough by themselves to make economies based on maintaining natural forests competitive with oil palm. If, however, there is to be a real moratorium on land clearance then this may provide an important opportunity for the Government to effect reforms in the forestry and plantations sectors, take firm steps to amend the laws so they recognize indigenous peoples’ rights and adopt a more measured approach to rural development that gives priority to local communities’ initiatives and not the interests of foreign backed companies.

In the international arena, civil society is presently engaging with processes of the Roundtable on Sustainable Palm Oil (RSPO), which is an initiative established by businesses involved in the production, processing and retail of oil palm and WWF. Key members include Malaysian and Indonesian palm oil companies and European processing and retailing companies.  RSPO is attempting to agree and apply an industry best practice standard for the production and use of palm oil in socially and environmentally acceptable ways. Civil society engagement in this process has secured: 1) the establishment of the RSPO Task Force on Smallholders, which has Developed Guidance to ensure smallholder engagement; 2) strong social protections and requirements for respect for the rights of indigenous peoples, workers, women in the RSPO Principles and Criteria (the standard); and 3) a certification process that is meant to ensure adherence to the standard.

However, there are major concerns about this process, such as the growing concern that RSPO members are operating to double standards, most indigenous peoples and local communities and smallholders remain unaware of the RSPO and are still unclear how they can use it to secure their rights and fair development outcomes.  Wider awareness needs to be fostered among NGOs to build on the gains, if any, being made at the RSPO, among others. To date, sustained civil society engagement with the industry and national dialogues about oil palm have been limited to Indonesia and to a lesser extent Malaysia. In the Philippines, local actions in addressing oil palm issues have so far been limited and thus, there is a need for greater sharing and concerted action at the local/national and regional levels.

* Section of this report have been extracted from Forest People Programme (FPP) report: “Palm oil and indigenous peoples in South East Asia. Land acquisition, human rights violations and indigenous peoples on the palm oil frontier” by Marcus Colchester. Other sources: The Rights and Resources Initiative (RRI), RECOFTC, Sawit Watch, the Samdhana Institute, Dr. Lisa M. Curran, School of Forestry and Environmental Studies, Yale University, WWF Germany.


What you can do:

Sign the online Petition to Stop Mining and Oil Palm Expansion in Palawan
And address your concerns to:

*PALAWAN COUNCIL FOR SUSTAINABLE DEVELOPMENT (PCSD)
oed@pcsd.ph . AND c/o Mearl Hilario mearlhilario@yahoo.com
FAX: 0063 (048) 434-4234

*Honorable Governor of Palawan
Baham Mitra
abmitra2001@yahoo.com FAX: 0063 (048) 433-2948

*Palawan Project Manager
Agumil Philippines, Inc
Agusan Plantations Group. Fax 0063 323444884

*Mrs. Gilda E. Pico, President and CEO, Land Bank of the Philippines
landbank@mail.landbank.com Fax: 0063 2 528-8580

or contact the ALDAW Network (Ancestral Land/Domain Watch) aldawnetwork@gmail.com



Source: ALDAW Network

Thursday, October 28, 2010

Localisation, Participation and Communication: an Introduction to Good PGIS Practice

Localisation, Participation and Communication: an Introduction to Good PGIS Practice from Giacomo Rambaldi on Vimeo.

This 25-min educational video documentary introduces the practice of participatory spatial information management and communication (PGIS) in the development context. It has been designed to introduce development practitioners (technology intermediaries) to the practice of demand-driven PGIS.

In this video, PGIS practice is presented as a continuum starting from community mobilisation to project planning and design, choice of mapping methods and technologies, visualisation of different technologies in diverse ethno-cultural and agro-ecological environments, and finally putting the maps to work in the domains of identity building, self-determination, spatial planning and advocacy.

Ethics and sound attitudes and behaviours are emphasized as cross-cutting imperatives.

French | Spanish | Portuguese

Tuesday, August 31, 2010

Update on the protection of Phiphidi Fall Sacred Site, Venda, South Africa

The story so far…

The story began in 2005 when some of the women in the Venda community began to take action to revive their rich traditions. They initiated a number of activities with elder women and men knowledge holders to analyse and reflect on the past, what is happening to their way of life now and what they could do about the problems they face. Out of this process they identified the degradation of sacred sites and the obligatory practices associated with them as one of the root causes for the disorder in their community. They intensified their work to revive the knowledge and practices with the sacred sites guardians, who formed Dzomo la Mupo (voice of the Earth) - a sacred sites committee led by the Makhadzis (elder women custodians) in 2008, to have an organisational base from which to coordinate the growing movement with communities around this work.

Over the past 2 years the Ramunangi traditional practitioners, who are part of Dzomo la Mupo, made many attempts to communicate with traditional leaders and local authorities about the picnic site in Phiphidi Fall Sacred Site, which had resulted in deforestation, littering and a gate which prevented the custodians from entering their site freely. According to the custodians, who have been acknowledged as the guardians of Phiphidi Waterfall since before records began, such public activities in a sacred site are a violation of traditional law. This tourist site has prevented the Ramunangi from carrying out their rainmaking rituals, which are a vital part of the ritual cycle connected to the network of other sacred sites and the territory as a whole. Their appeals were ignored.

In November 2009 - benefitting from support provided by CTA, the Gaia Foundation and the African Biodiversity Network (ABN) - the Mupo Foundation (which formed in 2007 to support this work), hosted an eco- cultural mapping process, in which Dzomo la Mupo and a number representatives of other communities were involved. Together they mapped the network of sacred sites embedded in the sacred territory of Venda.




The Makhadzis have continued the mapping process with each of the communities since, as a way of deepening the collective knowledge and understanding of communities about their territory and the ecological laws embedded in it and reflected in their traditions.

In April 2010, bulldozers moved into Phiphidi Sacred Site. Why? To build a tourist complex with accommodation, roads and a bar to serve alcohol. This is obviously unacceptable.

The Ramunangi custodians were left with no choice but to take the matter to court. They were supported by Dzomo la Mupo – as the violation of one sacred site affects the viability of the whole network of sacred sites as well as the territory. Hence their strong solidarity in working together to protect all the Venda sacred sites as a system.

Court interdict – moral and legal victory

On 25th June 2010 Dzomo la Mupo and the Ramunangi custodians applied for an urgent court interdict which the High Court heard on 6th July. Over 80 members of Dzomo la Mupo and the Ramunangi, all proudly wearing traditional dress and their Dzomo la Mupo badges, attended a packed court.

One of the Defendants, ‘king’ Tshivhase’s Foundation Development Trust, denied the site was sacred, and denied that the Ramunangi are the custodians entrusted with the duty to take care of Phiphidi Waterfall. Chief Kennedy Tshivhase also denied that the Ramunangi have legal standing in court. After a full and emotional first day, the judge agreed to the respondents’ request for an 'inspection in loco' - to inspect the development in the sacred site. Respondents argued that the development in no way impinged on the actual sacred site, and should not be stopped.

On 7th July, Judge Mann of the High Court, granted the urgent court interdict and ordered development on the Phiphidi Sacred Site to stop, and also for the respondents not to purport to represent the community in decisions relating to customary use of land, or grant land rights over the sacred site. The judge granted the irrevocable order pending application by the custodians for a full court hearing.

The judge agreed with the custodians that the whole site is sacred - ‘In the same way a church building is regarded by some as a holy place, even though the rituals are done only at the altar’, and that building chalets would cause grave offence to those worshipping at the holy place.

Testimonials from the Ramunangi Makhadzi and Dzomo la Mupo, expert witness statement, evidence such as the community eco-maps, and explicit recognition on Government websites, significantly influenced this decision. The judge also recognised the Ramunangi as the custodians of this site with legal standing, acting on behalf of their particular religious or spiritual community and also in the public interest. The judge recognised their cultural and spiritual rights under the South African Constitution and their right to environmental protection under national law. Further the judge also found the permission to develop had expired and the development planned presented an obvious and imminent threat to the integrity of the sacred site.

Following the verdict, members of Dzomo la Mupo celebrated together with the many local people who had gathered. Mphatheleni Makaulule, from Dzomo la Mupo, said:

We are ululating from today for up to a month. We won the interdict after the high court spent two days focusing on sacred site protection versus developers. Finally after the judge visited the site and witnessed Makhadzis of Ramunagi performing rituals, the judge said the sacred site must not be disturbed…The judge could see for himself that the whole forest was sacred, like a church, where not only the altar but the whole surroundings is sacred. The ancestors are with us, the development must stop. The truth of Mupo cannot be buried down.

On 4th August, the custodians and legal team formally applied to the High Court to challenge and set aside the permission granted to develop Phiphidi Sacred Site and assert their custodianship rights and responsibilities. The respondents have been served notice and have yet to provide important information on the name of the developer and a copy of the EIA. The court process could take up to 2 years. Development continued even after the court interdict but has now stopped after a warning that this would be in contempt of court and would lead to further court proceedings.

This case so far has affirmed two important principles:

  • respect for custodians’ cultural, spiritual and traditional rights and responsibilities to protect their network of sacred sites and to continue their traditional practices
  • the ‘King’ is not above the law.
Other dimensions of the story...

Custodians - strong and united

The Makhadzis are now stronger and more confident in their commitment to protect and heal the interconnected network of sacred sites. Empowered by the eco-mapping training and court verdict, the custodians are reviving and practicing their rituals with growing local support. Community dialogues, meetings and intergenerational learning processes continue to strengthen community cohesion. Dzomo la Mupo are increasingly recognized as the traditional custodians by the local people and the relevant authorities, and their membership and profile is growing.

Local and international media coverage raises public awareness and support

The whole proceeding of the court case was covered by the local radio station, which is listened to widely. There has been a high level of public participation with live public phone ins. The public heard the “ king’s” advocate deny that the Phiphidi falls is a Sacred Site. This caused outrage as it is widely recognized as such and is in all the government tourist information.

The story of the destruction of Venda’s network of sacred sites, by tourism development and broader context of land grabbing, received wide media coverage in South Africa, UK, US, Canada and Australia. It was covered in print, radio, online and on television, including African news, Pambazuka and the BBC World news.

‘King’ Tshivhase is not king

Chief Kennedy Tshivhase has been claiming that he is the legitimate king of the Venda people in a battle for kingship that has gone on for many years. A commission was set up by the South African Government some years ago to look into issues of kingship in the country, as similar disputes exist in other communities in South Africa.

Much to everyone’s surprise President Zuma announced the results of the Nhlapo Commission on the 29th July 2010, without much warning that he was going to do so. He announced that ‘king’ Tshivhase was not the legitimate king of the Venda people. The VhaVenda kingdom would remain a paramount chieftaincy with Toni Mphephu-Ramabulane as the paramount chief. As the announcement came shortly after the Ramunangi/Dzomo la Mupo had won the interdict to stop the development of the Tshivhase’s project in Phiphidi, many have associated the two. The Venda people believe the courage of the Ramunangi clan and Dzomo la Mupo custodians in challenging the untouchable ex-king, through working with their ancestors, is now being rewarded.

The public discourse on the radio showed that people admired the custodians for challenging Chief Kennedy Tshivhase, as no one had dared to previously, for fear of intimidation. The Ramunangi and Dzomo la Mupo had not been daunted by the intimidation they were subjected to. The local people freely spoke about the corruption and how the commercial interests of Chief Kennedy Tshivhase are destroying “ Mupo.” The Makhadzis are thrilled to hear the powerfully significant word “Mupo “ coming back into public use through this series of events.

International Solidarity

There has been wide support for the Ramunangi and Dzomo la Mupo which was very important at certain critical junctures along this path - there is still further to travel! They are very appreciative of the solidarity they have received from around the world. Many supporters have written statements, which have been used in community meetings and in the court case, and are now on the web.

Others have provided much needed financial support - more is still required for the next phase.

Various networks have circulated information and helped with media coverage and technical support, all of which became important to ensure the custodians’ case was in the public domain as a deterent to further intimidation.

Next Phase

  1. The date of court hearing is still to be announced for the custodians’ application to permanently stop the tourism development by setting aside the authorisation for development and asserting their custodianship rights and responsibilities. The process could take up to 2 years.
  2. Continue communication with traditional leaders and local authorities to reach an understanding and a way forward.
  3. Dzomo la Mupo is continuing to grow as more custodians come on board encouraged by this case. Public support and interest is also increasing and Dzomo la Mupo is strengthening its capacity to respond.
  4. Paralegal training for the communities and local authorities to understand their rights and responsibilities for the protection of sacred sites and regenerating the resilience of the Venda territory, and thereby Mupo.
  5. Registration and legal recognition and protection of the network of sacred sites and the wider territory, under national and international law, learning lessons from others in assuring confidential knowledge and the traditional laws of sacred sites networks are respected.
  6. Development of community ecological governance plans that reflect traditional customary law.
  7. Continue working with custodians to distill the ethical principles underpinning the work to protect sacred sites networks and territories in the present context of growing threats and growing awareness and interest, which itself can result in new challenges.
  8. Strengthen international solidarity to develop and refine strategies to protect sacred sites networks and territories.
  9. For the next phase further funding will be required and any ideas and support are welcome.

Prepared by Gaia Foundation on 26th August 2010

Thursday, July 29, 2010

Recreando nuestra Cultura, Mapeando nuestro Futuro



El cuento de un encuentro especial en Venda, Sur Africa, y un proceso comunitario de cartografía eco-cultural. Líderes indígenas del Altai (Rusia) y la Amazonía Colombiana, juntos con representantes de ONGs de Sur Africa, Kenia y Etiopía, acompañan a la comunidad de Tshidvizhe mientras que descubren una sencilla pero poderosa manera de expresar el pasado y el presente de su territorio  en mapas hechos a mano. Los mapas destacan la importancia de su cultura, los sitios sagrados, el territorio y sus modos de vida, y empoderan a la comunidad mapear el futuro por lo cual deben luchar.

Sunday, June 13, 2010

RROMUEPATSRO: Mapping the Historical-Cultural Space of the Yanesha, Perú



This video is the first in a series titled “Where Our Ancestors Walked: Mapping the Historical-Cultural Space of the Yanesha People,” which was made in collaboration with the Yanesha people in order to preserve their history and its relation with their territory as sacred landscape. Rromuepatsro presents the Yanesha people, located in the eastern slope of the Peruvian central Andes, and explores their vital relationship with their ancestors and the natural landscape. It shows how they have used PGIS, anthropological research and Yanesha oral history to map their historical cultural space and thus reaffirm their millennial link to the ancient world and the civilization of the central Andes.

This video has been produced in Spanish and English by the Instituto del Bien Común (IBC), Lima, Perú.

Thursday, February 25, 2010

Palawan, Voices from the lost frontier

In March 2006, the Philippines’ President Gloria Macapagal-Arroyo has called for a revitalization of mining nation-wide. The future of Palawan, known as the Philippines’ “Last Frontier” is now under serious threat. The island was declared a “Man and Biosphere Reserve” by the UNESCO and it is also the home of vanishing and isolated indigenous communities. Despite the numerous policies and laws establishing the entire province as a protected area, Palawan is becoming one of the most attractive mining investments destinations. This documentary is the outcome of a joint effort of indigenous communities, farmers, local NGOs and international institutions.

Wednesday, February 24, 2010

Biocultural Diversity Conservation: A Global Sourcebook

Biocultural Diversity Conservation:
A Global Sourcebook

By Luisa Maffi and Ellen Woodley

Publication date: 19th February 2010

'All of the world's cultures are utterly dependent upon the biodiversity among which they live. Each culture has developed ways of adapting to their biodiversity, drawing on nature for goods, services, inspiration, mythology, and much else besides. Biocultural Diversity Conservation is a treasure trove of the many approaches that have been taken by the world's diverse cultures to maintain the biological systems upon which they depend. This invaluable resource will certainly find great utility in all parts of the world and among many disciplines. '
Jeffrey A. McNeely, Senior Science Advisor, IUCN

'Here is a treasure trove of a book, one that will truly make a difference in the world. It represents a key milestone in our global understanding of the profound and inextricable links between cultural and biological diversity. Written by two of the leading lights in this new and growing field, it is filled with important information, case studies and analyses on a global scale.'
Nancy J. Turner, University of Victoria, Canada

'At long last: an authoritative guide to biocultural conservation. This is a splendid illumination of the intermingled diversity of culture and nature ... revealing and revolutionary.'
Thomas E. Lovejoy, Biodiversity Chair, The Heinz Center for Science, Economics and the Environment, USA

The field of biocultural diversity is emerging as a dynamic, integrative approach to understanding the links between nature and culture and the interrelationships between humans and the environment at scales from the global to the local. Its multifaceted contributions have ranged from theoretical elaborations, to mappings of the overlapping distributions of biological and cultural diversity, to the development of indicators as tools to measure, assess, and monitor the state and trends of biocultural diversity, to on-the-ground implementation in field projects.

This book is a unique compendium and analysis of projects from all around the world that take an integrated biocultural approach to sustaining cultures and biodiversity. The 45 projects reviewed exemplify a new focus in conservation: this is based on the emerging realization that protecting and restoring biodiversity and maintaining and revitalizing cultural diversity and cultural vitality are intimately, indeed inextricably, interrelated.