During the past decade the relationship between biodiversity and human diversity has received increased attention, resulting in the identification of what the Declaration of Belém calls an 'inextricable link' between biological and cultural diversity. Although the term biocultural diversity, introduced to denote this link, is being used increasingly, there has been little critical reflection on what it precisely refers to. I argue that it is used with particular reference to 'indigenous traditional' people, but that there is scope for extending its application within biocultural discourse. I therefore review the concept of culture and discuss what constitutes cultural values of the natural environment. I conclude that the concept of culture must be understood as involving a dynamic process of transcultural exchange and constant re-articulations of tradition resulting in the persistence of certain cultural practices. This approach ultimately reveals that the concept of biocultural diversity is also applicable to non-indigenous traditional communities.
In South Africa conservation is still largely framed in terms of Western scientific values, with a focus on material benefits to local communities, whilst little is known about the intangible values local people attach to nature and biodiversity. We explored the cultural, spiritual and emotional relationships with nature expressed by Xhosa people, within the Maputaland-Pondoland-Albany Hotspot, as well as the activities that mediate this relationship. A descriptive research approach was applied to document the emotions, meanings and values associated with landscape elements. This approach included group and individual interviews and 'walk-in-the-woods' interviews and participatory mapping exercises. Respondents portrayed a strong, although not always easily articulated, appreciation for nature, especially ihlathi lesiXhosa ('Xhosa forest', vegetation types within the Thicket Biome). Activities such as collecting fuelwood and other resources, hunting and time spent at initiation schools were described as key opportunities for spending time in nature. The benefits of being in nature were ascribed not only to the physical experience of the forest environment and its biota, but also to the presence of ancestral spirits. Being in nature thus contributes significantly to the physical, mental and spiritual well-being of local people, and is also integral to their sense of cultural identity. This study has made it clear that maintenance of biodiversity and natural vegetation is as much in the interest of the local community's well-being as it is in the interest of conservation planners. We recommend that cultural values be incorporated into local conservation plans.
Non-technical summaryNature and culture are intricately linked and the rapid loss of both biological and cultural diversity around the globe has led to increasing concerns about its effects on sustainability. Important efforts to understand biocultural relations and bolster sustainable practices have been made by scientists, local communities, civil society organizations and policy makers. In spite of their efforts, a stronger articulation between sectors and biocultural discourses is needed for a broader transformative impact. Here, we analyse the connections between prominent biocultural discourses and discuss how the biocultural paradigm can contribute to both local and global sustainability.
Abstract. This paper describes the assumptions and results of a study to assess whether cultivation of medicinal plants can serve as a tool for combined biodiversity conservation and poverty alleviation. The study was carried out in the Amatola region of Eastern Cape, South Africa, where sustained beliefs in medicinal plant use, also under non-traditional conditions, has resulted in an increase in commercial demands. It was based on the assumption of poverty alleviation not only referring to an increase in income and labour, but also an increase in social capital and human dignity. The study assessed the local perceptions of the use and cultivation of medicinal plants and the need for conservation of these plants, as well as the features of already ongoing cultivation practices and options for increased cultivation. It consisted of participatory assessments in three villages involving around 250 persons and participatory trials with 14 rural women selling medicinal plants on urban markets. The study indicated that the growing demand for medicinal plants is related to the great cultural significance attached to medicinal plants. The growing demand has not only resulted in increased hazard for overexploitation of wild plant populations, but also increased interest in cultivation. Several factors need attention in linking of biodiversity conservation and poverty alleviation: (a) selection of specific target groups and the identification of the links between cultivation practices and livelihood conditions, (b) role of cultural factors in medicinal plant use and cultivation, and (c) cultivation by local people being not primarily based on local awareness of the loss of wild species, but on local perceptions about financially lucrative medicinal plants. It is concluded that the scope for cultivation of medicinal plants for combined biodiversity conservation and poverty alleviation should not be considered light-heartedly. However, the impact can be positive in case cultivation is considered within the context of protecting and strengthening the cultural values of biodiversity and creating a positive attitude towards biodiversity conservation in general.
International Convention on Biodiversity in 1992 conservation biologists, ecologists and conservationists have devoted considerable attention to the conservation of biodiversity. With this has come the realization that solutions to biological problems often lie in the mechanisms of social, cultural, and economic systems. This shift has emphasized the relationship between biodiversity and human diversity, or what the Declaration of Belem (1988) calls an ''inextricable link'' between biological and cultural diversity. The term biocultural diversity was introduced by Posey to describe the concept denoting this link. To date this concept has been used only in reference to ''indigenous people'' who, as part of their traditional lifestyles, use biodiversity to sustain their cultural identity. Our research, however, demonstrates that Xhosa people (amaXhosa) living in an urban context in the Eastern Cape Province of South Africa continue to use wild plants for cultural purposes and often access these through commercial trade. We suggest that recognition of the cultural and spiritual values associated with wild plants would greatly enhance biodiversity conservation efforts. Recognition of the significant role that wild plants play in fulfilling cultural needs for urban Xhosa people would go a long way towards achieving this.
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