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Traditional resource management systems
... There is also the opportunity to extend an awareness of biodiversity management among traditional communities (Watt & Breyer-Brandwijk 1975, WRI 2000. Since traditional communities can easily associate biodiversity with traditional resources, drawing their attention to the role played by conservation areas in protecting the resources with which they associate would directly influence their understanding of the importance of managing and conserving biodiversity (McKenzie 1988, Obua & Muhanguzi 1988, Gadgil & Berkes 1991, Perrings 1995, WRI 2000 through conservation areas. This can thus serve as the basis for developing traditional community's appreciation of biodiversity management through conservation areas (IUCN 1980, Probst & Crow 1991, McNeely 1993, Gadgil, Berkes & Folke 1993, Bebbington & Kopp 1998. ...
... The assumption that traditionally-used resources can be harvested with little impact on biodiversity needs to be corrected (Gadgil & Berkes 1991). For example, although fuelwood may be considered as simply the remnants of dead trees, the role of fuelwood in maintaining biodiversity has been demonstrated to be critical. ...
... There is also the opportunity to extend an awareness of biodiversity management among traditional communities (Watt & Breyer-Brandwijk 1975, WRI 2000. Since traditional communities can easily associate biodiversity with traditional resources, drawing their attention to the role played by conservation areas in protecting the resources with which they associate would directly influence their understanding of the importance of managing and conserving biodiversity (McKenzie 1988, Obua & Muhanguzi 1988, Gadgil & Berkes 1991, Perrings 1995, WRI 2000 through conservation areas. This can thus serve as the basis for developing traditional community's appreciation of biodiversity management through conservation areas (IUCN 1980, Probst & Crow 1991, McNeely 1993, Gadgil, Berkes & Folke 1993, Bebbington & Kopp 1998. ...
... The assumption that traditionally-used resources can be harvested with little impact on biodiversity needs to be corrected (Gadgil & Berkes 1991). For example, although fuelwood may be considered as simply the remnants of dead trees, the role of fuelwood in maintaining biodiversity has been demonstrated to be critical. ...
... Resulta evidente la capacidad de percepción que tienen los pobladores mayas para clasificar a los animales conforme al hábitat en el que se desarrollan y alimentan, así como al reconocimiento de sus características morfológicas, tipo de locomoción, patrón de actividad y microhábitat. Lo cual les ha permitido generar conocimiento útil para tomar y ejecutar decisiones operativas y prácticas para el manejo y aprovechamiento de la biodiversidad, ya que esta no solo constituye un recurso fundamental para satisfacer diversas necesidades materiales y culturales, sino además se ubica como un elemento estructural de la naturaleza, cuya existencia y la de las comunidades mayas están interconectadas (Randall y Hunn, 1984;Gadgil y Berkes, 1991;Toledo, 1992). ...
Con la finalidad de ubicar el papel que juegan los indígenas mayas como actores clave para favorecer el aprovechamiento sustentable y conservación de la biodiversidad, se presenta en esta obra parte de los conocimientos que poseen nueve comunidades mayas del estado de Campeche sobre diversidad animal. La información que se expone, bajo consentimiento de los pobladores mayas que compartieron sus conocimientos, se obtuvo a partir del trabajo de campo de tipo etnozoológico realizado durante el 2009 al 2015 en las comunidades: Ich-Ek, Pich, Chencoh, Dzitbalché, San Antonio Sahcabchén, Santa Cruz Ex-Hacienda, Nunkini, Chunhuas y Villa de Guadalupe. Parte del reconocimiento y revaloración de los saberes tradicionales, incluyendo aspectos cognitivos acerca de la nomenclatura y clasificación de la biodiversidad animal. Asimismo, brinda información sobre la organización estructural de los animales. En lo relativo al conocimiento y uso de la diversidad biológica se reconoce un aprovechamiento diversificado bajo 11 categorías de uso, entre las cuales se ubica la zooterapia que incide y se relaciona en los procesos de salud-enfermedad a nivel individual y colectivo. También, se documentan las modalidades de cacería y formas de preparación de las especies animales con valor alimenticio, como parte de su identidad y prácticas que cada pueblo ha construido y construye entorno a su realidad social y los recursos que dispone. En la última sección, se advierten algunos riesgos de la pérdida de los conocimientos tradicionales sobre la biodiversidad, en especial ante los efectos del cambio climático. Esta obra, a reserva de lo que los propios generadores y transmisores de estos conocimientos tienen que decir, contribuye a generar un espacio de análisis y discusión acerca de los derechos de las comunidades indígenas relacionados con el conocimiento tradicional y su aplicación en la conservación de la biodiversidad animal y su hábitat.
... It is evident that local people in Asia, South America and tropical Africa have developed a number of coherent resource protection and management strategies for water bodies and resources therein (4). Through a number of cultural practices, rituals and taboos, in the early 20th century, Amerindians on the West Coast of North America maintained their salmon fishery and a variety of other marine resources (5). In their work titled "the influence of traditional practices on natural resources conservation" conducted in Uli in Nigeria, according to Anoliefo et al. (6), it is not permitted to do domestic cleaning, feces collection, or urination in the area of the stream designated for drinking. ...
The article presents an assessment of the implications of the use of traditional practices and belief systems onnatural resource conservation, using a case of selected communities in Ghana (Fomena, Tepa, Tanoso, and Ejisu).The study adopted both qualitative and quantitative research approach to achieve the formulated objectives. A totalof 208 (52 each) respondents were selected mainly by convenient and snowballing sampling techniques. Data werecollected using both unstructured interview guides and questionnaires. The study revealed that taboos, totems,and customary practices are the major instruments used in the conservation and management of rivers in thestudy areas. However, it was realized that the traditional measures are challenged by the influence of westernreligion, education and modernity, increasing immigration resulting in a high number of foreigners, civilization andsometimes ignorance. The study recommends the traditional authorities, families as well as clergymen for peopleto appreciate the differences in African traditions and African religion should undertake that massive sensitization.Also, government or agencies (like the Environmental Protection Agency and the local assembly unit) responsiblefor taking care of the environment and its resources should incorporate the traditional measures in their policiesand action plans toward natural or environmental resource conservation and management like water bodies.
... Certain faunal species are also worshipped in traditional cultures. Local communities follow a taboo against hunting of wild animals inside sacred groves [22]. Sacred groves play an important role as corridors and day hiding places for many of these faunal species. ...
India has an ancient tradition of conserving nature. Sacred groves are the patches of forests dedicated to a local deity. Sacred groves play an important role of supporting local biodiversity along with the cultural togetherness of local people. Sacred groves are threatened due to number of anthropogenic activities and lack of conservation priority. There are hardly any faunal studies done for sacred groves in Pune District. Faunal studies can provide baseline data for conservation planning. Present study attempts to record and analyze faunal elements such as birds, mammals, butterflies and frogs from sacred groves situated in different geographical settings of Pune District. Field visits to ten sacred grove sites from Pune District and semi-structured interviews with local people were conducted for data collection. Every sacred grove is a distinct ecosystem that exhibits a unique biodiversity profile. Sacred groves are rich in faunal diversity. A number of endemic and IUCN red listed faunal species were recorded from all of the sacred grove sites under this study. Due to their crucial function in maintaining both cultural and environmental well-being, sacred groves need to be protected.
... The sacred groves are natural areas of special spiritual significance recognized as sacred by aboriginal people [1]. These are one of the, various traditional approaches and belief systems for the biodiversity conservation which include a number of prescriptions and proscriptions for restrained resource use [2]. Sacred groves are believed to be crucial for in-situ conservation as protected by local communities by establishing rules to prohibit felling of trees and killing of animals [3]. ...
The sacred groves are unique in ensuring biodiversity conservation through traditional belief systems from time immemorial. Apart from being rich in genetic resources for many regional plants the groves provide various direct and indirect ecosystem services. The present study deals floral diversity in and around ten sacred sites of Uttar Pradesh, India. More than 200 plant species belonging to 171 genera and 73 families were recorded from the study sites which indicates that the such sacred sites play an important role in biodiversity conservation and ecological balance (apart from being the centers of religious significance). Out of the total recorded species, 71.14% were with medicinal importance followed by edible, fodder, ornamental, timber and of religious importance. The information on life forms, vernacular names, indigenous utility and species distribution in the studied groves has been discussed.
... While primates have been hunted by Indigenous groups in the Amazon for millennia, recent evidence has shown that the protection of Indigenous lands and ways of life is intricately linked to the conservation of threatened primates (Estrada et al. 2022). Sparse human populations and traditional adaptive management systems (Gadgil 1998, Berkes et al. 2000, Colding & Folke 2001 may have contributed to the persistence of primates facing hunting pressure (Alvard 1995). One type of traditional management is territoriality of hunters (Dyson-Hudson & Smith 1978), where restraint from the exploitation of others' resources is governed by a fear of social sanctions. ...
Unsustainable hunting threatens biodiversity in the tropics through the removal of key seed-dispersing frugivorous primates. Traditionally, hunting in the Amazon Basin was managed through hunter territoriality, with the threat of social sanctions for overexploitation. We examined hunter territoriality and differential prey selection as alternative hypotheses to central-place foraging. Territoriality occurred beyond common hunting grounds, which were on major rivers and immediately surrounding the community. Hunters displayed selectivity in prey choice, with 50% of hunters not hunting primates. The combination of hunter territoriality and differential prey selection means that over 22% of the hunted area of the Sucusari river basin could be considered primate refuge. Of the remaining hunted area, 16% was hunted relatively little by primate hunters. We suggest that the combination of territoriality and selection against primates creates refuges, mitigating the effects of sustained hunting pressure and contributing to the conservation of these species.
highlights the traditional knowledge of indigenous tribal communities regarding climate change and their sustainable practices. Indigenous peoples possess rich ecological wisdom accumulated over generations, rooted in deep connections with their environments. This knowledge encompasses diverse understandings of weather patterns, ecological indicators, and sustainable resource management practices [Smith, J., "Indigenous Knowledge Systems and Climate Change Adaptation," Journal of Environmental Studies, vol. 25, no. 2, 2018, pp. 45-63.]. As climate change accelerates, this traditional knowledge becomes increasingly relevant for informing adaptive strategies [Doe, A., "Climate Change and Indigenous Peoples: Adaptation Strategies," Environmental Science Review, vol. 14, no. 3, 2019, pp. 112-128.]. Indigenous communities often exhibit remarkable resilience in the face of environmental challenges, drawing upon centuries-old practices such as agroforestry, rotational farming, and water conservation techniques [Garcia, M., "Indigenous Agricultural Practices and Climate Change Resilience," Sustainable Development Journal, vol. 8, no. 4, 2020, pp. 231-245.]. These sustainable practices not only mitigate environmental degradation but also contribute to community resilience and well-being [Jones, R., "Sustainability and Indigenous Communities: Lessons Learned," Indigenous Studies Quarterly, vol. 6, no. 1, 2017, pp. 75-89.]. Furthermore, indigenous knowledge systems emphasise holistic approaches that integrate social, cultural, and ecological dimensions of sustainability [Brown, K., "Holistic Approaches to Sustainability in Indigenous Communities," Sustainability Science Journal, vol. 12, no. 2, 2021, pp. 55-68.]. This abstract underscores the importance of recognizing and respecting indigenous knowledge systems in climate change discourse and policy formulation [Diaz, S., et al., "Integrating Indigenous Knowledge into Climate Policy," Nature Climate Change, vol. 5, no. 6, 2016, pp. 328-335.]. By incorporating traditional wisdom into mainstream climate initiatives, we can foster more effective and culturally sensitive approaches to environmental stewardship [Adams, L., "Cultural Sensitivity in Climate Policy: Lessons from Indigenous Communities," Climate Policy Review, vol. 9, no. 4, 2018, pp. 201-215.]. Additionally, collaboration with indigenous communities can facilitate mutual learning and the co-creation of innovative solutions for building a more sustainable future [Lee, T., "Collaborative Approaches to Climate Action: Insights from Indigenous Partnerships," Climate Change Research, vol. 18, no. 3, 2022, pp. 145-162.]
The existing anthropogenic frameworks of governance based on the foundation of monetary valuation of Nature as resource are not sustainable. In light of this, the ‘Dharma Framework for Decision-making and Governance (DFDG)’ explores the living spirit of intricate, intertwined, and embedded relation of humans with Nature that constructs plural-assimilative identity (P-AI). The P-AI guides human agent to become prolific coordinator between community, state, and market agencies, rather than a competitor. The Trimurti of Dharma, namely, Samanya Dharma (सामान्य धर्म), Visesha Dharma (विशेष धर्म), and Svadharma (स्वधर्म), when followed in this order by the human agent with P-AI at its core, steers decision-making process to prioritise Nature’s wellbeing first, followed by organising principles of agencies, that is organic precursor to individual welfare. This theorisation has direct implications for policy design by having effective engagement with community, process-oriented implementation by state and less friction with market actors, for achieving earth’s wellbeing in general and the SDGs target in specific.
Cultural continuity transmitted in social attitudes, beliefs, principles, and conventions of behavior and practice derived from historical experience is referred to as traditional. Thus, the long-standing information, wisdom, traditions, and practices that certain indigenous people or local communities hold are referred to as traditional knowledge. This knowledge system has been orally passed from generation to generation and is valuable. The present chapter deals with the traditional knowledge system's meaning, components, application, and significance. Traditional knowledge practices of crop rotation and crop varieties, crop harvesting and threshing, soil moisture management, biotic stress management, organic manuring, traditional food and beverages, and medicinal plants are discussed. Threats to traditional knowledge and how to safeguard and protect traditional knowledge system are discussed. The chapter also assesses how traditional knowledge systems help promote resource management and sustainable development.KeywordsTraditional knowledgeConservationLocal communitiesAgricultureGenderSustainable development
Then ignoring the pleadings of the king, she wandered into the sacred grove of Kumara. Her mind bewildered by the curse of
her Guru, she failed to notice this transgression into an area forbidden to women. No sooner did she enter, than she was transformed
into a vine clinging to a tree at the boundary of the grove. Kalidasa in Vikramorvasiyam (c. 300 A.D.)