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Posts Tagged ‘Indigenous’

Taller de socialización de los resultados preliminares del Diagnóstico de la información disponible relativa a los usos consuetudinarios de la diversidad biológica y los recursos genéticos

El Ministerio de Medio Ambiente y Recursos Naturales de la República Dominicana celebró el “Taller de socialización de los resultados preliminares del Diagnóstico de la información disponible relativa a los usos consuetudinarios de la diversidad biológica y los recursos genéticos” en el que presentó el proyecto “Fortalecimiento de los recursos humanos, marcos legales y capacidades institucionales para implementar el Protocolo de Nagoya” que da seguimiento a los compromisos del país tras la firma del Convenio sobre la Diversidad Biológica y el Protocolo referido.

El Protocolo de Nagoya protege y fortalece los conocimientos tradicionales de las comunidades indígenas y locales cuando están relacionados con recursos genéticos para que estas se beneficien de los beneficios de su uso, innovaciones y prácticas de manera justa y equitativa. Además, incentiva la contribución de la conservación de la diversidad biológica al desarrollo sostenible.

Los objetivos del taller fueron: a) presentar los resultados del diagnóstico de la información disponible sobre los usos consuetudinarios de la diversidad biológica y los recursos genéticos, conocimientos, innovaciones y prácticas tradicionales asociadas a los mismos; b) hacer recomendaciones para la protección de los conocimientos tradicionales asociados a los recursos genéticos; y c) garantizar la participación activa de los portadores de las referidas tradiciones en la República Dominicana.

Durante el evento fueron entregados los documentos siguientes:

  1. Protocolo de Nagoya sobre acceso a los recursos genéticos y participación justa y equitativa en los beneficios que se deriven de su utilización al Convenio sobre la diversidad biológica (texto y anexo).
  2. Política de acceso a recursos genéticos y distribución de beneficios (ABS) de la República Dominicana.
  3. Reglamento de acceso a recursos genéticos, conocimientos tradicionales asociados a distribución justa y equitativa de beneficios de la República Dominicana.

Entre las recomendaciones finales del evento estuvieron: Fortalecer la legislación nacional y su implementación para la protección de los conocimientos de los portadores de tradiciones; sistematizar, ampliar, conservar y difundir los inventarios; normar solicitudes de patentes asociadas a manifestaciones del patrimonio cultural inmaterial, previamente avaladas por las instituciones competentes; crear dependencia que dé seguimiento a los conocimientos tradicionales en el Ministerio de Medio Ambiente y Recursos Naturales; priorizar la conservación de la biodiversidad nativa (flora y fauna); sistematizar los estudios de impacto cultural en estudios ambientales e incluir al Ministerio de Cultura en el Comité Nacional de Biodiversidad para contribuir con la salvaguardia del patrimonio cultural inmaterial de la República Dominicana.

Nerva Fondeur

ICOMOS International Committee on Intangible Cultural Heritage (ICICH)


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The Subtle Power of Intangible Heritage

Cultural policy can contribute to social and economic development by growing our cultural capital, promoting local identity and promoting global cultural diversity. Tangible and intangible heritage forms a crucial part of this cultural capital and needs to be safeguarded. At the International Network on Cultural Policy (INCP-RIPC) meeting in Cape Town in October 2002, member states decided to adopt and to implement national policies to protect and promote cultural heritage. South Africa and Senegal agreed to write a research report analysing the legal and financial instruments currently employed by countries and regions to safeguard their intangible heritage.
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Sentinel Sites in a Cosmo–Political Seascape

We describe here a pattern of archaeological sites that suggest that ‘mainland’ Aboriginal people were viewed by their Torres Strait neighbours as being specialists in particular ritual knowledge. The region under consideration includes the northern-most tip of the Australian continent and extends northward through Torres Strait to Papua. Our study area focuses on the southern end of the region: the Australian mainland as well as Pabaju (Albany Island), Muri (Mt Adolphus Island) and associated islands and islets. Archaeological investigation over many years reveals a high density of ritual sites over this relatively small area. These include sites on prominent headlands. The density and visibility of sites could be interpreted as both marking and ‘marketing’ ritual expertise. The location of some of the sites also suggests they served as ‘sentinels’ within a cosmo-political seascape. Far from having an impoverished role in regional exchange networks, Australian mainlanders clearly held something of extraordinary value that drew people from the Torres Strait to their shores. We contend that southern reciprocity in regional trade and exchange may have been based on intangible knowledge transactions, in particular, knowledge related to increase ritual.
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Issues in Values-Based Management for Indigenous Cultural Heritage in Australia

In Australia, values-based management has formed the basis of heritage practice through the use and evolution of the Australia ICOMOS Charter for Places of Cultural Significance (better known as the Burra Charter). In values-based management systems, heritage planning, decisions, and actions rest on a compre-hensive understanding of the heritage values. Not only does this process re- quire that the articulation of values be the foundation of all policies and decisions; it also implies the need for problem solving to address emerging issues, ruling out approaches based on typological templates. The involvement of all associated communities and stakeholders is essential for success, since this is the means of ensuring that all the values and issues are identified and that they form the basis of management solutions. This paper looks at the history and state of play for values-based management of Indigenous cultural-heritage places from an Australian perspective. It discusses the interactions between Indigenous cultural-heritage practices and the development of the Burra Charter and concludes with a discussion of contemporary issues in this field of heritage work, including rights and intangible heritage issues and the need for integrated considerations of nature and culture.
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Hunting Magic, Maintenance Ceremonies and Increase Sites Exploring Traditional Management Systems for Marine Resources in Northern Cape York Peninsula

Emerging archaeological evidence from archaeological sites in northern Cape York has the potential to shed light on indigenous cultural practices relating to turtle hunting. This paper explores the nexus between cultural practice and indigenous ecological knowledge and ‘lost’ knowledge which has implications for how Traditional Owners may chose to manage resources today. Often when we hear of Indigenous environmental management techniques the focus is on management ‘practices’ e.g mosaic burning, rather than ‘systems’. While not denying that some practices may be useful or cost effective alternatives to other ‘western science’ based land management practices the question needs to be asked: how effective can these be in ecosystem management if adopted in isolation of the other components of Indigenous management systems? Lines (2006) has challenged the efficacy of Indigenous management systems and questioned their sustainability but provides little evidence that he understands the complexity of such systems and the interrelationship of nature and culture, or indeed that he believes such systems exist. A more valid question is, what happens to these complex systems when key elements are discontinued, lost or destroyed? Perhaps if we, in partnership with Aboriginal communities, explore the changes to such systems over time we can begin to understand the consequences of these changes and the implications for long term species and ecosystem management. This paper provides preliminary outcomes of a current archaeological project which may further this discussion. At the time when European’s were first re cor ding observations along the Cape York Peninsula coastline, Aboriginal people and their Torres Strait Islander neighbours were hunting and consuming turtle and dugong in numbers great enough to be remarked on. Sites comprising heaped turtle and dugong bones were noted and in some cases sketched. Populations of both animals were however extremely healthy, the size of herds of dugong (Thorne 1876; Jack son et al 2001) and the proliferation of turtle were also remarked on. Was this just some kind of coincidence or was there an Indigenous system in place that actively contributed to the sustainability of this resource?
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Empowering Indigenous peoples’ biocultural diversity through World Heritage cultural landscapes: a case study from the Australian humid tropical forests

Australian humid tropical forests have been recognised as globally significant natural landscapes through world heritage listing since 1988. Aboriginal people have occupied these forests and shaped the biodiversity for at least 8000 years. The Wet Tropics Regional Agreement in 2005 committed governments and the region’s Rainforest Aboriginal peoples to work together for recognition of the Aboriginal cultural heritage associated with these forests. The resultant heritage nomination process empowered community efforts to reverse the loss of biocultural diversity. The conditions that enabled this empowerment included: Rainforest Aboriginal peoples’ governance of the process; their shaping of the heritage discourse to incorporate biocultural diversity; and their control of interaction with their knowledge systems to identify the links that have created the region’s biocultural diversity. We recommend further investigation of theory and practice in Indigenous governance of international heritage designations as a means to empower community efforts to reverse global biocultural diversity loss.
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Contexts for change: Paving the way to the 1999 Burra Charter

In this paper, I examine the context in which the proposed amendments to the Burra Charter took place and how in fact they reflected trends in heritage practice as it stood when the Burra Charter review started in 1994/95. In doing so, I will outline work within Indigenous heritage to involve community values and its influence on explorations into ‘social value’ for non-Indigenous heritage undertaken by the Australian Heritage Commission (AHC), and parallel initiatives by Australia ICOMOS. I suggest that in fact many threads came together, particularly in the AHC2 over a decade from late 1984.
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