Mapping deep in the jungle: our experience among Saramaccan Peoples

In July 2015 local residents and leaders from 14 indigenous Saramaccan villages, located along the upper Suriname River, collaborated with local and international NGOs to create a physical 3D representation of their traditional land and waters using participatory three-dimensional modelling (P3DM). The mapped area is sparsely populated and characterised by externally-driven logging and mining activities. The mapping process, provided participants with a comprehensive and detailed understanding of the landscape, its interlocked ecosystems, and potential impacts of road development and related extractive activities. This enabled them to formulate informed opinions on how best to develop, preserve and manage the traditional territories.

The process has highlighted how effective P3DM is when it comes to bottom-up and inclusive landscape planning. Helping communities to build a 3D model of their territory is proving to be an effective way for knowledge held by different individuals to be collated, geo-referenced and visualised, thus generating a powerful pool of data mostly unknown to the outside world. If strategically used, this data could shift the balance of power in favour of those who would otherwise not be included in decision-making processes.

The blog below was written by Nicholas Fields (INTASAVE Caribbean/CARIBSAVE) and Gaitrie Satnarain (CARIBSAVE Associate at the Anton de Kom University of Suriname).

CARIBSAVE was invited by Tropenbos International Suriname (TBI) and CTA to participate in a Participatory three-dimensional modelling (P3DM) exercise, conducted on 21–31 July 2015, as part of the above-mentioned project. Our group included representatives from TBI (including persons of Saramaccan origin), students and staff from the Anton de Kom University of Suriname, and ourselves – representing CARIBSAVE. Sponsored by CTA, our participation in the exercise helped us to understand and appreciate the P3DM process and now enables us to replicate it within our own projects in the Caribbean region. It is our intention to share what we have learned with our colleagues and build capacity within our own organisation.

What is P3DM?

P3DM is an inclusive process of building a physical 3D model of a specific area that details how communities use the natural environment – has demonstrated its significance and practicality beyond rudimentary research and data collection purposes. P3DM has proved to be an effective tool for bringing a diverse group of stakeholders, including representatives from the villages, community-based and non-governmental organisations, technical people and policy-makers, to the table to exchange ideas, perspectives and information; strengthen and build new relationships; support decision-making related to land use; and re-invigorate a desire to protect the environment and to use our resources sustainably for the benefit of current and coming generations.

A long journey to a remote location

On the first day we travelled three hours by bus followed by two hours by canoe to the Saramaccan village of Pikin Slee (which means ‘small village’ – although it is, ironically, one of the most inhabited and visited villages in the Upper Suriname basin) and the neighbouring ecolodge, Pasensie. From the river, the village does look deceptively small, but on traversing inland you can see that the landscape is dotted with variously sized dwellings used for domestic and communal activities. Saramaccan way of life is modest, with irregular access to amenities that one would have in the city (with the exception of smartphone/mobile devices, which are abundant).

Mapping the environment

We were warmly welcomed by the villagers upon arrival. The next five days were extremely busy assembling the blank model – that is a plain, white, three-dimensional canvas prior to any painting, drawing or pinning. The blank canvas is comprised of stacked layers of foam board material, with each layer representing an altitude interval, and shaped according to the specific altitude contour. The result is a scaled and geo-referenced three-dimensional canvas of hills, valleys, plains and depressions of the real-life landscape. The actual size of the area modelled was approximately 2,232 km2 and, with a horizontal scale of 1:15,000, the model developed into a rather large construction, involving five tables of approximately 1.6 x 1.2 m each.

Model construction is exciting as well as intensive, and the teenagers from a village-based school who took part in this process would certainly agree on this! The facilitators helped the students to trace each contour onto the foam boards, cutting these accordingly and affixing each layer of board to the model. Once the foam boards were cut according to the contours and stacked, the model was covered with plaster to allow for painting, which is perhaps the most labour-intensive component of the process, requiring precision, accuracy and careful attention to detail. The team had some initial challenges with matching and/or aligning contour maps, foam board pieces and uneven table tops, as well as working with the foam board itself. Understanding the nature of the problems, considering possible corrections and subsequent improvement was an important part of the learning process.

Mapping the knowledge

The next phase of the exercise, which took another 4–4½ days, involved populating the blank model with data on land cover and use (e.g. forests, agricultural land), locations of villages and estimated populations, and types and locations of activities associated with the villages and their inhabitants. The map legend – outlining what features would be located and visualised on the model – was finalised beforehand by the facilitators and representatives from the different villages located within the modelled area.

This stage was the most crucial and sensitive. Local residents and leaders had full autonomy entering data on the model at this point. This helped building buy-in and ownership of the process by the villagers, and minimising interference or perception of bias by the facilitators. Local residents spearheaded the process of identifying and marking features, place names and locations of activities. The facilitators (mainly the TBI team members of Saramaccan origin) offered only moderate guidance, taking care not to influence the direction of discussion except in the interest of maintaining consistency in the use of legend items, scale, focus and time, or mediating diverging opinions when these arose. Only agreed data were placed on the model. Specific locations and activities of cultural, spiritual or – in some cases – economic significance were not visualised, in the locals’ interest of protecting their security and inviolability.

Despite the fact that locals were given autonomy at this stage, some of them were distrustful of the process, fearing possible coercion, exploitation and vested interests by outsiders. The presence and interaction of the Saramaccan facilitators in the TBI team helped to alleviate most of these fears. Still, it was intriguing to observe the sometimes animated dialogue between locals as they detailed various parts of the model – indicating primary and secondary forest areas, tracks and paths, and places of work, domestic and recreational use.

We learned a lot there by observing and implementing the P3DM activity. And the strong multi-cultural element added another dimension. The indigenous Maroon groups were working with their own set of norms, practices and structures, which were very different to those that the external facilitators were used to. Including the participants and facilitators, the 10-day exercise brought together people of at least five nationalities and ethnic groups. At any given time during the activities, there were at least three languages at play: chief of these being Saramaccan, Dutch and English, with intercessions in Spanish and Arkans. While there were some slight communication barriers, none was too difficult to overcome – in fact, this made the experience much more amusing, and there were several side-lessons in foreign language vocabulary. There is no doubt that the group of facilitators also learned much over the two weeks, and established new personal and working relationships to build on in the future.

This P3DM exercise took dedication and was a large undertaking. Significant time and resources were required to co-ordinate and complete the model, particularly when the diversity of players and relative remoteness of the beneficiary groups are taken into consideration. However, the benefits of the exercise – first-hand participation in P3DM, learning and exchanging new information, connecting with people and building new rapports – were outstanding and will be long-lasting. The students’ participation also played an important educational role. We hope that they were able to appreciate the purpose of the model and will take forward what they learned from this process as they become leaders in the future.

Further impact: applying the knowledge gained

Since taking part in the exercise, CARIBSAVE has incorporated the P3DM methodology into one of its project proposals. It is planning to use the P3DM methodology for a participatory flooding hazard mapping and zoning exercise, as part of a larger comprehensive disaster management initiative. Through this exercise, community residents would produce a model that details flooding risk areas, vulnerable persons, infrastructure and emergency facilities as the basis for developing a community response plan.

Gaitrie Satnarain from Anton de Kom University intends to further what she has gained from the exercise by incorporating P3DM as a research tool within her upcoming doctoral study proposal. At the Anton de Kom University of Suriname, the Infrastructure Department in the Faculty of Science and Technology will also discuss potential opportunities with TBI to incorporate and promote P3DM for landscape planning research. CARIBSAVE will continue to explore and incorporate the P3DM methodology into its future projects to support building knowledge and capacity in climate change adaptation, disaster risk reduction and sustainable ecosystem protection and management – especially to benefit vulnerable and otherwise-marginalised groups it works with.

Who is involved?

P3DM in Suriname is led by TBI, as part of a joint multi-scale initiative to model ecosystem services and land-use scenarios in the Upper Suriname River basin (see here), in conjunction with WWF Guianas, the University of Utrecht, and the Association of Saramacca Authorities (Vereniging van Saramakaanse Gezagsdragers [VSG]). The initiative is supported by CTA and the UNDP GEF-Small Grant Programme. Through this initiative, TBI aims “to contribute to improved understanding of the impacts of modern-day human interventions on forests, landscapes and people”. One of the project's results was the construction of a number of physical 3D models to visualise and assess human-environment interactions, particularly in the Upper Suriname River basin, which is inhabited by several indigenous Maroon villages and is also the focus of local and external logging and mining extractive activities.


The enabling power of participatory 3D mapping among the Saramaccan Peoples of Suriname (part 1 & 2) from CTA on Vimeo.

Online resources on Participatory Geographic Information Systems (PGIS), including Participatory 3D Modelling (P3DM)

• View an interactive map of the world with locations and details of known P3DM exercises
• Visit the website on Integrated Approaches to Participatory Development (IAPAD).

Stay connected

• Join the e-discussion around PGIS in English, French, Spanish and Portuguese
• Are you interested in promoting the use of PGIS for adding value to traditional knowledge, empowering grassroots and conducting participatory land use planning in African, Caribbean and Pacific countries? Join us on Twitter @PGISatCTA and like our Facebook page.

Mandingalbay Yidinji Traditional Owners mapped their lands in 3 dimensions - Don't miss their feedback at the World Park Congress in Sydney

Australian aboriginal Mandingalbay Yidinjii people have recently completed a P3DM exercise within the ancestral territories (traditional country) in Queensland.

They will showcase their work and replicate the population of one section of their 3D model during the World Parks Congress in Sydney They will do this at the WIN and Pacific Community Dialogue Pavilion (Pavilion 2) on 13-15 November. You should pass by and talk to them about their exciting experience.

On Monday, 17 November 8:30 – 12:00 they will officially present their achievements at the WIN & Pacific Community Dialogue Pavilion (Pavilion 2) during the session “Voices and choices: The risks and values of georeferencing traditional and local knowledge”. This session is organised by CTA with support provided by IUCN, UNDP, GEF-SGP and the WTMA.

More on this activity and related events at the Worls Parks Congress is found on this flyer.

Mapping is Power

Set in the Altai Republic of Russia in southern Siberia, Mapping is Power follows cultural specialist Maya Erlenbaeva and shaman Maria Amanchina as they visit sacred sites near Kosh Agach. Indigenous people are mapping their sacred sites to protect them. This scene is a preview of Standing on Sacred Ground, a 4-part series produced by the Sacred Land Film Project, which will profile sacred land struggles around the world. www.sacredland.org

Traditional Forest-Related Knowledge: Sustaining Communities, Ecosystems and Biocultural Diversity

Exploring a topic of vital and ongoing importance, Traditional Forest Knowledge examines the history, current status and trends in the development and application of traditional forest knowledge by local and indigenous communities worldwide.

It considers the interplay between traditional beliefs and practices and formal forest science and interrogates the often uneasy relationship between these different knowledge systems.The contents also highlight efforts to conserve and promote traditional forest management practices that balance the environmental, economic and social objectives of forest management. It places these efforts in the context of recent trends towards the devolution of forest management authority in many parts of the world.

The book includes regional chapters covering North America, South America, Africa, Europe, Asia and the Australia-Pacific region. As well as relating the general factors mentioned above to these specific areas, these chapters cover issues of special regional significance,  such as the importance of traditional knowledge and practices for food security, economic development and cultural identity.  Other chapters examine topics ranging from key policy issues to the significant programs of regional and international organisations, and from research ethics and best practices for scientific study of traditional knowledge to the adaptation of traditional forest knowledge to climate change and globalisation.

"Forestry, the oldest of the resource management sciences, has been coming under pressure in recent years to incorporate multiple values. Traditional Forest-Related Knowledge is remarkable for its comprehensive coverage of world regions and 'hot' topics such as globalization, climate change and research ethics. It is a unique book, marking a breakthrough with its authoritative treatment of alternative sources of knowledge and multiple perspectives, and contributing to a paradigm change in forest management."

Traditional Forest-Related Knowledge: Sustaining Communities, Ecosystems and Biocultural Diversity

Parrotta, John A.; Trosper, Ronald L. (Eds.)
2012, 2012, XXVI, 621 p. 77 illus., 58 in color.

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]

Report Indigenous and Tribal Peoples' Rights over their Ancestral Lands and Natural Resources

Washington, D.C., February 17, 2011—The Inter-American Commission on Human Rights (IACHR) today published its report Indigenous and Tribal Peoples' Rights over their Ancestral Lands and Natural Resources.

The protection of indigenous peoples' right to property over their ancestral lands is an issue of particular importance to the IACHR because the effective enjoyment of that right involves not only protection of an economic unit but also protection of the human rights of a collectivity whose economic, social, and cultural development is based on its relationship with the land, which is the basis for its worldview. As a result, the Commission has long paid particular attention to indigenous and tribal peoples’ right to communal property over their lands and natural resources, as a right in itself, and as a guarantee of the effective enjoyment of other basic rights.

The right to property pursuant to Article 21 of the American Convention on Human Rights thus has singular importance for indigenous and tribal peoples, because the guarantee of the right to territorial property is a fundamental basis for the development of indigenous communities’ culture, spiritual life, integrity and economic survival. It is a right to territory that encompasses the use and enjoyment of its natural resources. It is directly related, even a pre-requisite, to enjoyment of the rights to an existence under conditions of dignity, to food, water, health, life, honor, dignity, freedom of conscience and religion, freedom of association, the rights of the family, and freedom of movement and residence.

The report the IACHR is publishing today compiles and discusses the scope of indigenous and tribal peoples’ rights over their territories, lands, and natural resources. In this regard, it analyses the obligation of the States to consult with indigenous peoples and guarantee their participation in decisions regarding any measure that affects their territories. The State has to consult them on any matters that might affect them, the purpose of such consultations should be to obtain their free and informed consent, and they must be carried out in accordance with their customs and traditions, through culturally adequate procedures and taking into account their traditional decision-making methods.

The report is based on the legal instruments of the Inter-American system, as interpreted by the Commission and the Inter-American Court in the light of developments in general international human rights law. It also aims to point out specific problems, guidelines, and best practices to enhance the enjoyment of human rights by indigenous and tribal peoples across the hemisphere.

A principal, autonomous body of the Organization of American States (OAS), the IACHR derives its mandate from the OAS Charter and the American Convention on Human Rights. The Inter-American Commission has a mandate to promote respect for human rights in the region and acts as a consultative body to the OAS in this matter. The Commission is composed of seven independent members who are elected in a personal capacity by the OAS General Assembly and who do not represent their countries of origin or residence.

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

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:

• Press Release: Sharing power - the end of 'fortress' conservation? January 10th, 2011 (Available in English and Spanish)

• Forest Peoples Programme and indigenous partners’ updates from IUCN CEESP Sharing Power 

• Briefing for Media - Securing indigenous peoples' rights in conservation in Suriname, January 10th, 2011

• Briefing for Media - Securing indigenous peoples’ rights in conservation: A Review of South West Uganda  
• Briefing for Media - Indigenous peoples and protected areas in Thailand: A Review 

• Other documents on this topic can be found here. 

Source: Forest Peoples Programme, Press release

Indigenous Peoples and the European Union

Supporting the rights of Indigenous peoples is an integral part of the European Union's human rights policy. The legal basis of the European Union's approach to working with and supporting indigenous peoples (IPs) is governed by the Commission Working Document on support for indigenous peoples which was adopted in 1998, followed by the Council Resolution which provides the main guidelines for the policy. In November 2002, the Conclusions on Indigenous Peoples recalled the commitment to the 1998 Resolution and invited the Community and Member States to continue its implementation. The basic principles of cooperation with indigenous peoples, as spelled out in the 1998 Council Resolution are:

• the importance of self-development, which implies the recognition and respect of indigenous people's own social, economic and cultural development and of their own cultural identities, including their right to object to projects in their traditional areas;
• the consequent need to ensure the effective participation of indigenous peoples at all stages of the project cycle and to permit their free prior and informed consent;
• the recognition of the key role played by indigenous peoples notably in the conservation and sustainable use of natural resources; and
• acknowledgement that cooperation with indigenous peoples is considered essential for the objectives of poverty elimination and sustainable development of natural resources, the observance of human rights and the development of democracy.

The principles of the European Union's engagement towards indigenous peoples are applied in the context of the United Nations Declaration on the Rights of the Indigenous Peoples of 2007, which advances the rights of indigenous peoples around the world. Indigenous issues are consistently mainstreamed in European Commission's development cooperation strategies. In addition, the Commission gives direct support to civil society organisations working on indigenous issues, through various thematic instruments, in particular through the European Instrument for Democracy and Human Rights (EIDHR).

Related news

• 18/11/2010 - Statement by the Spokesperson of EU High Representative Catherine Ashton, on Canada joining the UN Declaration on the Rights of Indigenous peoples
• 09/08/2010 - Declaration by High Representative Catherine Ashton on behalf of the European Union on the International Day of the World's Indigenous People
• 23/04/2010 - Statement by the spokesperson of HR Ashton on New Zealand joining the UN Declaration on the Rights of Indigenous People

Source: EU Policy on Indigenous Peoples

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.

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.

ILO Convention on indigenous and tribal peoples: a manual

This is an easy-to-use manual to ILO Convention No. 169. It helps to understand the Convention, and how it can be used to gain recognition, promotion and protection of indigenous and tribal peoples' rights.
The manual - dated 2003 - does not explain each article of the Convention. It focuses on key concepts such as, for example, human rights, culture,land, development, education and health.
Nor does it strictly follow the structure of the Convention. It is divided into different sections. Each section deals with a key concept.
For easy reference, the manual has included the article or articles of the Convention which are being discussed. There is a descriptive explanation of each article. Concepts are introduced by using examples and experiences from indigenous and tribal peoples. This is to demonstrate the articles of the Convention in a practical way. ILO also included diagrams and photographs which highlight and explain some important elements of the articles.

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.

Ogiek Indigenous Peoples Mapping their Lands

Julius Muchemi, Executive Director of ERMIS Africa, an NGO based in Kenya, reports on a Participatory 3D Modelling exercise which occurred in Nessuit, Kenya in August 2006. In the course of the exercise - attended by representatives from 21 Ogiek clans - an area of 52,800 ha was mapped at a scale 1:10,000. participants included close to 120 representatives from the different clans, men and women. Elders populated the model with their memories dating back to 1925 and reconstructed the landscape as it was at that time. The model displays 64 data layers including different types of areas, points and lines. In 2008 the Ogiek people expanded the coverage of the model to include further 40,000 ha.

Read more ...

Ogieks will not be evicted from the Mau forest

As reported by NTVKenya on October 24, 2009 , it is emerging that members of the Ogiek indigenous community will not be affected by the eviction notice. the Mau task force committee says the indigenous forest dwellers will not be moved when the evictions start soon. The announcement came as the Prime Minister gunned for more financial support for the Mau in Europe.

Related news and actions on PPgis.Net Blog:

Ogiek Appeal to the Kenya Government Notice to vacate Mau Forest Complex and other water towers

The 2009 UNESCO World Report on Cultural Diversity makes reference to the Ogiek 3D Mapping

Francis Kakwetin Lesingo reports on the use of a 1:10,000 scale 3D model in Nessuit Kenya

Head teacher Julius Sangogo reports on the usefulness of a Participatory 3D Model (P3DM) in Nessuit, Kenya

Dr. Nigel Crawhall, director of the Indigenous Peoples of Africa Coordinating Committee (IPACC) thoughts about P3DM in Mau, Kenya

More on indigenous mapping by Ogiek People in the Mau Forest