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Byers, Bruce A.; Cunliffe, Robert; Hudak, Andrew T.

doi:10.1023/a:1011012014240

Cited by 143 publications

(34 citation statements)

References 14 publications

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“…My findings imply that there is a close connection between a society's capacity to develop and sustain itself and the ways in which knowledge is acquired and trans ferred in that society. My findings also support earlier studies that found that in traditional societies, religious worldviews can shape actions that help members live 'in harmony with nature' (Ntiamoah-Baidu 1991Byers, Cunliffe, and Hudak 2001;Attuquayefio and Fobil 2005;Tucker and Grim 2009;Anane [n.d.]). There is evidence, however, that indigenous methods of dealing with environmental problems are being overwhelmed by contact with an increasingly global market economy and modernity itself.…”

Section: Resultssupporting

confidence: 88%

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Indigenous Ways of Creating Environmental Awareness

Awuah-Nyamekye

2014

JSRNC

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The people of Berekum Traditional Area, Brong Ahafo region, Ghana, use their religio-cultural practices to instil and impart traditional ecological knowledge to their youth. Qualitative methodology research identified the main means by which indigenous ecological knowledge is transmitted to students: proverbs, myths, folktales, and rituals. There is evidence that indigenous methods of imparting ecological knowledge and thereby dealing with environmental problems are facing some challenges that appear to have interfered with their effectiveness. These challenges may be attributed to a change in the people's worldview resulting from cultural contact and modernity. The findings indicate that indigenous ecological knowledge is a potential resource that can complement scientific means of dealing with the region's environmental problems.

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Section: Resultssupporting

confidence: 88%

“…The forgoing indicates that in Berekum life and thought, as in many traditional African societies (Danquah 1928;Schoffeleers 1978;Byers, Cunliffe, and Hudak 2001), human beings are in relationship with other…”

Section: Berekum Ways Of Conserving Naturementioning

confidence: 99%

Indigenous Ways of Creating Environmental Awareness

Awuah-Nyamekye

2014

JSRNC

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“…One striking feature of such landscapes are "sacred groves." Found on all habitable continents, sacred groves are of ritual and religious importance to particular cultures that in turn confer protection to the culturally valuable tree species they harbor (Gadgil and Vartak 1974, Lebbie and Guries 1995, Byers et al 2001, Chouin 2002, Campbell 2005, Bhagwat and Rutte 2006, Sheridan and Nyamweru 2008.…”

Section: Introductionmentioning

confidence: 99%

Cultural valuation and biodiversity conservation in the Upper Guinea forest, West Africa

Fraser¹,

Diabaté²,

Narmah³

et al. 2016

E&S

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ABSTRACT. The cultural valuation of biodiversity has taken on renewed importance over the last two decades as the ecosystem services framework has become widely adopted. Conservation initiatives increasingly use ecosystem service frameworks to render tropical forest landscapes and their peoples legible to market-oriented initiatives such as REDD+ and biodiversity offsetting schemes. Ecosystem service approaches have been widely criticized by scholars in the social sciences and humanities for their narrow focus on a small number of easily quantifiable and marketable services and a reductionist and sometimes simplistic approach to culture. We address the need to combine methods from each of the "three cultures" of natural science, quantitative social science, and qualitative social science/humanities in conceptualizing the relationship between cultural valuation and biodiversity conservation. We combine qualitative data with forest inventories and a quantitative index of cultural value to evaluate the relationship between cultural valuation and biodiversity conservation in Upper Guinea forest in Liberia, West Africa. Our study focuses on "sacred agroforests," spaces that are associated with Mande macro-language speaking groups such as the Loma. We demonstrate that sacred agroforests are associated with different cultural values compared with secondary forests. Although biodiversity and biomass are similar, sacred agroforests exhibit a different species composition, especially of culturally salient species, increasing overall landscape agro-biodiversity. Sacred agroforests are also shaped and conserved by local cultural institutions revolving around ancestor worship, ritual, and the metaphysical conceptual category "salɛ." We conclude that to understand the relationship between cultural valuation and biodiversity conservation, interpretivist approaches such as phenomenology should be employed alongside positivist ecosystem service frameworks.

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“…The challenge of developing conservation targets, i.e., explicit goals that quantify the amount of an ecosystem component to be conserved, is one of the major tasks of modern conservation (Carwardine et al 2009) and has received considerable attention from natural and social scientists (e.g., Byers et al 2001, Watson 2003, Tear et al 2005, Sanderson 2006, Geisler 2010, Di Minin and Moilanen 2012. In many single-species and single-sector management arenas, targets are well established.…”

Section: Introductionmentioning

confidence: 99%

Developing conservation targets in social-ecological systems

Levin¹,

Williams²,

Rehr³

et al. 2015

E&S

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ABSTRACT. The development of targets is foundational in conservation. Although progress has been made in setting targets, the diverse linkages among ecological and social components make target setting for coupled social-ecological systems extremely challenging. Developing integrated social-ecological targets is difficult because it forces policy makers to consider how management actions propagate throughout social-ecological systems, and because ultimately it is society, not scientists, that defines targets. We developed an interdisciplinary approach for identifying management targets and illustrate this approach using an example motivated by Puget Sound, USA. Our approach blends ecological modeling with empirical social science to articulate trade-offs and reveal societal preferences for different social-ecological states. The framework aims to place information in the hands of decision makers and promote discussion in the appropriate forums. Our ultimate objective is to encourage the informed participation of citizens in the development of social-ecological targets that reflect their values while also protecting key ecosystem attributes.

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Cited by 143 publications

References 14 publications

Indigenous Ways of Creating Environmental Awareness

Indigenous Ways of Creating Environmental Awareness

Cultural valuation and biodiversity conservation in the Upper Guinea forest, West Africa

Developing conservation targets in social-ecological systems

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