This essay reflects on paradigm shifts in environmental conservation, to examine elements of the 'fortress conservation' model that still persist in the context of more participatory approaches. Presenting a case study on Sardinia, an Italian island in the Mediterranean Sea, it considers how existing practices for the protection of natural landscapes and biodiversity are ambivalently shaped by both institutional mandates and informal collaborations. Exploring how these are further reconfigured by the implementation of new information and communication systems, it questions implications for autochthonous visions of landscape. It argues that an engaged anthropology of the environment should critically assess how emerging strategies for generating potent expert knowledge about nature also generate issues of inclusion and exclusion.The application of expert knowledge to the problem of biodiversity conservation is one area that has been recognised as deeply problematic by many anthropologists, geographers, historians and indigenous scholars. We have long witnessed, for example, the fraught outcomes of protected areas established in many parts of the global South, based on ideas of 'fortress conservation'. This model of wilderness and wildlife conservation excludes resident peoples from both the lands and the decisionmaking associated with national parks, in favour of institutionalised state management. Dan Brockington (
Narratives of Catholicism, gender, and criminality are entangled with social constructions of 'resistance' to a new Gennargentu National Park on areas of traditional common lands in central Sardinia, Italy. Embodied identities are strategically implicated in moral discourses of grassroots opposition to a park. The notion of Sardinian resistance as a form of cultural authenticity is rooted in a local sphere of social practices and expectations that are not shared by the wider Italian or European public. Ethnography in the town of Orgosolo demonstrates that a 'politics of the weak' can reframe relations of authority in local spheres and work to empower cultural recognition and control over common lands. Transgressive acts of violence, however, highlight embedded tensions, ambiguities, and disruptions in local identity practices. The gendered construction of cultural discourses in Orgosolo points to the paradox of a politics that seeks to affirm the authority of embodied traditions yet actually perpetuates ambivalent stereotypes based on cultural essentialism.
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