Protected areas (PAs) represent a central strategy in biodiversity conservation worldwide. Yet many PAs are weakened by people-PA conflicts resulting from the separation of natural resource protection from human considerations. Research at Masoala National Park in Madagascar focused on the following questions: (1) What are the factors that influence residents' perceptions of the Park and restrictions on use of natural resources in the Park area? (2) How do residents of communities on the periphery of the Park perceive and interact with Park staff, and what factors influence interactions and perceptions? A multi-method qualitative research approach was taken, including individual and focus group interviews, participant observation, archival research, and an environmental education and communication workshop. From July to December 2001, 119 semi-structured individual and group interviews were conducted with a total of 181 Masoala National Park staff, employees of non-governmental conservation organizations and community residents, focusing on two villages on the periphery of Masoala National Park. Factors found to influence the perceptions of the Park held by residents living in the Park periphery included the history of Park management, the degree of awareness of Park existence, types of interactions with Park staff and actual or potential benefits received from the Park. Inconsistency in past and present Park management goals has led to community confusion regarding the Park programme. Residents were largely aware of the Park's existence but were unfamiliar with its goals. Pressures on Park natural resources came from a variety of sources and occurred across a range of spatial and temporal scales, some of which were outside the control of Park managers. A conceptual framework represented relations between Park staff and community residents. Understanding people-PA interactions and perceptions can help guide future PA management strategies to increase conservation effectiveness, through efforts such as environmental education and communication programmes.
SUMMARYSacred forests represent an important long-held tradition of conserving specific land areas that have cultural, and often religious, significance. India, with its diversity of cultures and traditions, has over 100 000 sacred forests. Many of these groves are forest fragments in agricultural landscapes. In most cases, community members are at least aware of these fragments, if not actively involved in their protection and management. This review focuses on the Western Ghats in southern India and Meghalaya state in northeastern India, both international biodiversity hotspots. In addition to the cultural significance of sacred forests, a number of studies have suggested that they are important refuges for conservation of biological diversity, including medicinal plants, within highly anthropogenic landscapes. Whilst sacred groves have been successful conservation areas, current threats to these forests are numerous, ranging from pressures for use of timber and other forest products to clearing for agriculture or general changes in cultural traditions. A variety of arrangements exist for ownership and management of sacred forests, making it necessary to identify solutions on a case-by-case basis. Support for the continued practice of the tradition of sacred forest protection is needed in order to provide a culturally sensitive model for community-based natural resource management.
The world's religions have made a contribution to environmental conservation and sustainable development through faith-based non-governmental organizations. Partnerships between secular conservation and development organizations and faith-based groups, however, are not always easy. Such partnerships face various challenges, including differences in worldviews, conflict between identities, and the attitudes and behavior of religious groups that may not be favorable to conservation and development. Despite a possible overlap of values, these incompatibilities can often cause tensions between secular organizations and religious groups. A number of examples, however, suggest that faith-based groups are starting to address these incompatibilities. We suggest that partnerships with faith groups might be valuable because these groups can
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