Does the Conservation Status of a Caledonian Forest also Indicate Cultural Ecosystem Value?

Edwards, David; Collins, Tim; Goto, Reiko

doi:10.1007/978-3-319-26315-1_20

Cited by 4 publications

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“…For example, peoples' judgements of scenic beauty in forests of the north-western USA were greater in areas where more green trees were retained by logging companies, provided the retained trees were evenly dispersed across the landscape rather than clumped in small groups (Ribe 2005). Similarly, the Black Wood of Rannoch is one the largest remnants of ancient Caledonian pine forest in Scotland and contributes significant CES values, such as aesthetic and spiritual benefits (Edwards et al 2016). In East Germany, forests are considered a 'hot-spot' for CES in regard to education (learning about biodiversity), spirituality and recreation (e.g., hiking -Plieninger et al 2013).…”

Section: Cultural Ecosystem Services In Forest Ecosystemsmentioning

confidence: 99%

Forest biodiversity, ecosystem functioning and the provision of ecosystem services

et al. 2017

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Forests are critical habitats for biodiversity and they are also essential for the provision of a wide range of ecosystem services that are important to human well-being. There is increasing evidence that biodiversity contributes to forest ecosystem functioning and the provision of ecosystem services. Here we provide a review of forest ecosystem services including biomass production, habitat provisioning services, pollination, seed dispersal, resistance to wind storms, fire regulation and mitigation, pest regulation of native and invading insects, carbon sequestration, and cultural ecosystem services, in relation to forest type, structure and diversity. We also consider relationships between forest biodiversity and multifunctionality, and trade-offs among ecosystem services. We compare the concepts of ecosystem processes, functions and services to clarify their definitions. Our review of published studies indicates a lack of empirical studies that establish quantitative and causal relationships between forest biodiversity and many important ecosystem services. The literature is highly skewed; studies on provisioning of nutrition and energy, and on cultural services, delivered by mixed-species forests are under-represented. Planted forests offer ample opportunity for optimising their composition and diversity because replanting after harvesting is a recurring process. Planting mixed-species forests should be given more consideration as they are likely to provide a wider range of ecosystem services within the forest and for adjacent land uses. This review also serves as the introduction to this special issue of Biodiversity and Conservation on various aspects of forest biodiversity and ecosystem services.

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Section: Cultural Ecosystem Services In Forest Ecosystemsmentioning

confidence: 99%

Forest biodiversity, ecosystem functioning and the provision of ecosystem services

et al. 2017

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“…In relation to the natural world, we also find package terms such as 'cultural landscapes', 'cultural ecosystems services', 'cultural benefits', and/or 'collective' or 'shared values about ecosystems' (Edwards et al, 2016;Church et al, 2014). Whereas many proponents of the concept of 'biocultural diversity' (Elands & Van Koppen, 2012;Edwards et al, 2016;Pretty et al, 2009) explicitly included spiritual values or related terms in their definition and descriptions, other publications on biocultural values (or diversity or heritage) keep spiritual values more or less obscure (for instance, Mafi, 2007). The same can be said about the concept of relational values which Chan et al (2016) proposed as a way to address the nonmaterial dimensions of ecosystem services.…”

Section: Conclusion and Discussionmentioning

confidence: 92%

“…They present these terms separately in order to denote the importance-and distinctiveness-of the spiritual dimension of nature to Indigenous people's cultures, as well as the importance of "some people's religious experiences, and even secular-spiritual encounters with nature" (Brown & Verschuuren, 2019: 5; see also Zylstra et al, 2018). Others denoted spiritual values as non-material and socio-cultural (MCPFE, 2002) or cultural-historical, cultural heritage, aesthetic/spiritual (Edwards et al, 2016) and social. In relation to the natural world, we also find package terms such as 'cultural landscapes', 'cultural ecosystems services', 'cultural benefits', and/or 'collective' or 'shared values about ecosystems' (Edwards et al, 2016;Church et al, 2014).…”

Section: Conclusion and Discussionmentioning

confidence: 99%

“…Others denoted spiritual values as non-material and socio-cultural (MCPFE, 2002) or cultural-historical, cultural heritage, aesthetic/spiritual (Edwards et al, 2016) and social. In relation to the natural world, we also find package terms such as 'cultural landscapes', 'cultural ecosystems services', 'cultural benefits', and/or 'collective' or 'shared values about ecosystems' (Edwards et al, 2016;Church et al, 2014). Whereas many proponents of the concept of 'biocultural diversity' (Elands & Van Koppen, 2012;Edwards et al, 2016;Pretty et al, 2009) explicitly included spiritual values or related terms in their definition and descriptions, other publications on biocultural values (or diversity or heritage) keep spiritual values more or less obscure (for instance, Mafi, 2007).…”

Section: Conclusion and Discussionmentioning

confidence: 99%

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Spirit in the woods : The grounding of spiritual values in forest management

de Pater

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In academic and policy literature, 'spirituality' is often associated with the concept of 'spiritual values'. The meaning of 'value' varies across the different disciplines; it can refer to a principle or core belief, a preference, importance or a measure, e.g. size or numbers (Díaz et al., 2015). For instance, Pascual et al. (2022) (refined by Raymond et al., 2023) placed spiritual beliefs and practices within the categories of 'relational values' and 'intrinsic values', which, together with 'instrumental values', are at the core of the elaborate frameworks for biodiversity and ecosystem services value assessment used by the International Panel for Biodiversity and Ecosystems Services (IPBES). At the individual level, Scheler (1980) argued that values can be ranked by preference, which is, in essence, based on intuition and not fully on reasoning. The highest in Scheler's value ranking are what he calls 'meta-intentional' values, those absolute values that exist in a 'pure' state of feeling, independently from momentary feelings or life events. These are, for example, moral values and the divine or what Strasser ( 1977) labels 'the level of the spirit'. Spirituality is thus engrained in the highest -or deepest -level of a person's value system. At the same time, it is characterized in literature as 'hard to define', 'hard to measure ), 'intangible', 'ethereal' (Emmons, 2003, 'incommunicable', 'elusive', (Terhaar, 2005; and even 'avoiding definition' altogether (Mitchell, 2016). One thing we can be sure of is that there is no commonly agreed definition of spirituality. Researchers have worked around this problem by adapting definitions to their respective domains of research. However, this has not gone uncontested.An important debate is about the demarcation between 'spirituality' and 'religion', which also lacks consensus (Aldridge, 2000;Smart, 2002;Emmons, 2003;Harrison, 2006). The boundary between the two is vague and varies depending on the writer's viewpoint (Hill & Pergament, 2008). For instance, what William James (2002[1902) described as 'religious experience' in his famous book The Varieties of Religious Experience equates to what others describe as 'spiritual experience ' (e.g. Terhaar, 2005; Champ, 2009in Jansen, 2017. Many authors (e.g. Van Niekerk, 2018) -and many among the general public too -view 'the religious' as a domain of collective and organized belief directed at otherworldly aims while they regard 'the spiritual' as a personal quest for interior wisdom and personal growth based on experience. Others, including myself, understand 'the spiritual' as being not limited to individuals, but as also present in human collectivities. Understanding spirituality in this sense makes it easier to query its impact beyond the individual, e.g. on human behaviour and the planet (

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