Stories may not be edited without permission from Ensia. In ICCAs, the continuation, revival or modification of traditional practices (some of which are of ancient origin) and/or new initiatives succeed in protecting and restoring natural resources and cultural values in the face of new threats or opportunities. In practice, threats cannot necessarily be segregated into “external” and “internal” categories, as community members may be active participants in external processes, and exogenous forces may drive internal processes. At the Vth World Parks Congress (Durban, 2003) conservation professionals systematized for the first time the concept of “governance of protected areas” and clarified that indigenous peoples and local communities – a crucial actor in conservation – should be fully recognized in their governance role. Numerous IUCN Resolutions attest to the will of IUCN members to recognize and support ICCAs[6] were approved at the Barcelona World Conservation Congress of 2008, and IUCN publications were developed to back this up technically. Some disappear, others survive in old or new forms, and some will emerge anew.
“Change takes time, transformation is always difficult,” Atleo said.
While the “legitimacy” of ICCAs is rooted in the values and meanings they possess for the most directly concerned peoples and communities, their “legality” and their broad recognition and support by society at large are rooted in a process that takes strength from international conventions and agreements.
The paper — which builds on the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) — explores how indigenous and local communities around the world approach the conservation of pollinators like bees, birds and bats. Indeed, Indigenous Peoples protect 80 per cent of the world's biodiversity, and steward precious ecosystems which feed the entire planet. Some ICCAs are situated in remote ecosystems that have had minimum human influence, while others encompass areas of various regulations and magnitudes within regions strongly affected or modified by human occupation. A crucial feature of ICCAs is their diversity. Indigenous and community conserved areas (ICCAs), or indigenous peoples’ and community conserved territories and areas, are spaces de facto governed by indigenous peoples or local communities with evidently positive outcomes for the conservation of biological and cultural diversity. Growing up in Wales, my granny told me that ‘our stories are true’. [8] This was also reflected in the statement of recommendations that the May 2010 meeting of CBD SBSTTA in Nairobi submitted to COP 10 (Nagoya, October 2010).
ICCAs may or may not fit the IUCN definition of “protected area” but, when they do, they can fall into any IUCN protected area categories. But in order for Indigenous knowledge to effectively govern stewardship practices, Indigenous rights need to be recognized.
“No other experience in my lifetime has reminded me so much that we are all in this together.”. “Conservation is what we learn and observe from the natural world,” said Tyson Atleo, a hereditary chief of the Ahousaht Nation and the economic development lead of Nature United conservation organization. Indigenous communities are still dealing with the impacts of colonialism, attempting to be well and reconstruct their cultures, laws and lives, Atleo said.
Nature United is a chapter of one of the world's largest conservation organizations, The Nature Conservancy. Territorial encroachment by or conflicts with other communities and municipalities; Inappropriate forms of recognition, such as that which imposes top-down institutional arrangements and thereby devalues and de-motivates traditional governance institutions; Changing values, acculturation and integration into dominant society, leading to commoditisation of nature and culture and, ultimately, the loss of traditional knowledge, locally adapted management practices and governance institutions — all with particular impact on the younger generations; Increasing pressure on resources — in particular those that lead to the substitution of local, Persistent or new inequalities between economic and social classes and gender groups within the community, leading to conflicts about management of natural resources and, This page was last edited on 23 January 2020, at 05:21. He oversees the development of a regional economic opportunity strategy for the Emerald Edge in the Pacific Northwest. That means audiences around the world have ready access to stories that can — and do — help them shape a better future. These may bring in welcome funds for a variety of development needs but can also be a door for corruption and mis-governance, ushering divisions, conflicts and social disruption. “Our stories are true,” Tyson Atleo's great-grandmother used to tell his father growing up. While all ICCAs by definition embody precious bio-cultural diversity in a voluntary and self-organised way, the related beliefs, practices, and institutions are all context-specific. This definition is recognised by the United Nations Environment Programme World Conservation Monitoring Centre (UNEP-WCMC) and is elaborated on in the UNEP-WCMC ICCA Registry Handbook as a type of Protected Area (including Marine Protected Areas) in which native peoples initiate the creation and/or are owners and managers. Shawn Atleo taught his son the same words he had heard from his grandmother growing up, “our stories are true.”. Just as there is a recognition that hitherto neglected parts of the human habitat (which traditionally have not been included in national park activities) now need urgent attention, so also is there a significant range of opportunities to involve … Atleo comes from a people with a great history of transformation and adaptation, skillful whalers, sealers, fishermen, with different models of harvesting and expertise in sustainability, he told me in our interview. For instance, a main driver of change that powerfully combines external and internal threats are new opportunities to access and use natural resources for profit-making activities. One doesn’t need to be indigenous to appreciate good stewardship or figure out that capitalism is a predatory system. Moreover, as lively …
In some countries they are even denied legal existence as “peoples” and “communities”, and denied the chance of owning or possessing land rights and natural resources collectively, one of the last barriers to individual weakness and greed. The conservation practices of indigenous peoples and local communities depend on an astonishing variety of meanings and values underpinned by the relationship between humans and the natural environment, and find their expression in different ICCAs all over the world. Over the last two centuries, the formal policies and practices that dominate conservation and development have largely ignored ICCAs or actively threaten them. Many economic systems value things such as GDP, profit and production, over people or the well-being of the whole, but past global and national economic recessions have led to wider gaps between the wealthiest and poorest communities, he said. Academic researchers reviewed academic and community writings about traditional knowledge pertaining to pollinators, while participating indigenous and local people held dialogues in their communities to decide which parts of their cultural practices to share.