Spiritual ecology, sacred places, and biodiversity conservation

Sponsel, Leslie E.

doi:10.4324/9781315768946-11

Cited by 12 publications

(15 citation statements)

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“…In non-Western contexts, many anthropologists have found that traditional cultural views are close to deep ecology perspective (Milton 2002;Black 2010;Efird 2011;Baines and Zarger 2012). The fundamentally instrumental Environmental Sociology 5 treatment of environment as a natural resource in modern neoliberal societies stands in sharp contrast to ecological spirituality of traditional cultures (Anderson 1996;Taylor 1991Taylor , 2008Taylor , 2010Sponsel 2016). Perhaps when humans become more philosophical about their world, in the midst of our development, we will also seek to sustain life on this wonderland planet (Rolston 2015).…”

Section: Non-western Activismmentioning

confidence: 97%

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Revisiting the Lorax complex: deep ecology and biophilia in cross-cultural perspective

Kopnina

2015

Environmental Sociology

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By supporting creation of protected areas, conservation projects are known to bring economic prosperity to the local communities, but also incite criticism. A common theme in the critique of conservation organizations is the proximity to neoliberal agencies seeking to capitalize on environment, which disadvantage the local communities. Community participation has been proposed as a panacea for neoliberal conservation. However, conservation efficacy is not always contingent on the community involvement and reliance on 'traditional' practices in protected areas has not always benefitted biodiversity. Simultaneously, critique of conservation ignores evidence of indigenous activism as well as alternative forms of environmentalism which provide a broader ethical support base for conservation. This article highlights the challenges and contradictions, as well as offers hopeful directions in order to more effectively ground compassionate conservation.

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Section: Non-western Activismmentioning

confidence: 97%

“…In traditional societies, trees have multiple material and spiritual purposes, rather than being viewed as crops (Shiva 1993;Sponsel 2016). As opposed to straightforward Western neoliberal economic rationality, many cultures have grounds for evaluating and conserving nature beyond simple economic rationality (Black 2010).…”

Section: Non-western Activismmentioning

confidence: 99%

Revisiting the Lorax complex: deep ecology and biophilia in cross-cultural perspective

Kopnina

2015

Environmental Sociology

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“…Segala aktivitas terkait pemenuhan kebutuhan hidup manusia dapat dianggap sebagai suatu "persaingan" dengan mahluk hidup lain. Sekitar 12 persen species burung dan 23 persen species mamalia berada dalam kondisi terancam punah (Sponsel, 2008). Keadaan ini tentu mengancam kehidupan manusia di masa mendatang.…”

Section: Pendahuluanunclassified

Efektivitas Implementasi Corporate Social Reponsibility (Csr) Pt. Pertamina (Persero) Mor I – Terminal Bahan Bakar Minyak (Tbbm) Siantar Dalam Program Konservasi Keanekaragaman Hayati Dan Gajah Sumatera Di Kawasan Hutan Dengan Tujuan Khusus (Khdtk ) Aek Nauli Kota Pematang Siantar

2018

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AbstrakPerhatian terhadap persoalan keanekaragam hayati muncul karena ledakan populasi manusia yang berimplikasi pada penurunan kondisi lingkungan yang berdampak pada hilangnya manfaat ekonomi potensial suatu daerah. Pendekatan konservasi diharapkan mampu memberikan hasil yang lebih baik dalam menjaga dan melestarikan keanekaragaman hayati meskipun memerlukan waktu yang lebih lama. Penelitian ini bertujuan untuk mendeskripsikan bagaimana perkembangan dan pencapaian keberhasilan Konservasi Gajah Sumatera dan pelaksanaan Rehabilitasi Hutan bagi peruntukan Agrowisata Macademia di Kawasan Hutan Dengan Tujuan Khusus (KHDT) Aek Nauli. Hasil analisis studi menunjukkan implikasi konservasi gajah sudah menunjukkan perkembangan yang baik dengan tersedianya area pakan gajah yang memadai bagi keberlangsungan hidup gajah sumatera. Program rehabilitasi hutan macademia juga memberikan implikasi yang positif bagi masyarakat sekitar kawasan hutan, termasuk peningkatan pendapatan masyarakat dari hasil olahan macademia yang memiliki potensi ekonomi yang tinggi.Kata Kunci: Keanekaragaman Hayati, Konservasi Gajah, Hutan Macademia, Kelurahan Aek Nauli, Kota Pematang SiantarAbstractThe attention to biodiversity issues arises due to the explosion of human population leading to the deterioration of environmental conditions that have an impact on the loss of potential economic benefits of an area. The conservation approach is expected to be able to provide better results in maintaining and conserving biodiversity even though it takes periods to gain outcomes.. This study aims to describe how the development and achievement of success of Sumatran Elephant Conservation and the implementation of Forest Rehabilitation for Macademia Agro Tourism designation in Forest Areas with Special Purpose (KHDT) Aek Nauli. The results of the analysis of the study show that the implications of elephant conservation have shown a good development with the availability of adequate elephant feed areas for the survival of the Sumatran elephant. The macademia forest rehabilitation program also has positive implications for the community around the forest area, including an increase in people's income from processed macademia which has high economic potential.Keywords: Biodiversity, Elephant Conservation, Macademia Forest, Aek Nauli Village, Pematang Siantar City

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“…However, Gardner's (201 1 ) criticism of Madagascar's communitymanaged conservation area initiative fails to recognize or acknowledge that these areas can actually encompass multiple IUCN protected area categories. For example, the KOFAMA site as a protected area captures IUCN Category 2 (as an ecotourism site), Category 3 (Tsingy Mahaloka is a sacred site for the local Antankarana people -there are generations old burials in caves deep in the massif; see also Sponsel 2008, Dudley et al 2009, Category 4 (the massif is the locale of the most southwesternly located population of crowned lemurs in Madagascar; Colquhoun 201 1 ), and Categories 5 and 6 (which address the sustainable use of the Tsingy Mahaloka as a protected area). Indeed, there is now a diverse body of comparative literature on collaboratively managed protected areas (CMPAs) that has established broad agreement on their value (e.g., Kothari 2008, Kothari et al 201 3) and supports the view that a community-managed approach to conservation is certainly something that should be considered as part of a broad-based conservation strategy (see also Reynolds and Bettinger 2008).…”

Section: What Worked and What Did Not Work And Whymentioning

confidence: 99%

Community-managed conservation efforts at Tsingy Mahaloka/KOFAMA, northern Madagascar: Right place at the wrong time?

Colquhoun

2015

MCD

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This paper provides a retrospective account of efforts, from 2007 to 201 3, to establish a community-managed protected area just south of Ankarana National Park that would encompass the limestone massif known locally as Tsingy Mahaloka and adjacent remnant forest patches. Community members of the rural commune of Antsiravibe came together in 2007 and, with support from the Peace Corps, formed KOFAMA (Koperativa Fikambanana Ankarabe Mitsinjo Arivo) to oversee management of the Tsingy Mahaloka site. When KOFAMA was initially established, Tsingy Mahaloka was envisioned as an ecotourist destination. Ecotourism is a pillar of the new IUCN "Lemurs of Madagascar" conservation action plan (201 3-201 6), and can allow rural communities to (i) secure revenue for habitat protection; (ii) create economic incentives and benefits for residents; and, (iii) facilitate locally-supported conservation efforts. Ecotourism to Tsingy Mahaloka was seen as a means for future sustainable development in the area. KOFAMA, as the local organization to be responsible for management of the protected area, was intended to operate by a "bottom-up" approach, where local stakeholders take active participation and leadership in decision-making affecting the protected area. But, obviously, an ecotourist site needs tourists; this has proven to be a problem for KOFAMA and the Tsingy Mahaloka site. The Tsingy Mahaloka site, on the face of it, would appear to offer much that would attract and educate ecotourists, including: striking topography (the massif's sheer limestone cliffs rising 80-1 00 metres above a flat coastal plain), a diverse endemic avifauna, a resident crowned lemur population, and extensive caves containing human burials made over generations. However, the site's relatively remote location and Madagascar's recent political crisis have worked against Tsingy Mahaloka becoming established as a site that ecotourists regularly visit. Regardless, a core group of local residents remain committed to the project's original goals. At this point in KOFAMA's history, however, an initial assessment of the organization draws attention to the limits of a "build it and they will come" approach to ecotourism, sustainable development, and locally-managed conservation efforts. The struggles encountered by KOFAMA in its efforts to oversee the Tsingy Mahaloka site highlight the importance of detailed ethnographic and socioeconomic work prior to embarking on such locally-managed conservation efforts.

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Spiritual ecology, sacred places, and biodiversity conservation

Cited by 12 publications

References 0 publications

Revisiting the Lorax complex: deep ecology and biophilia in cross-cultural perspective

Revisiting the Lorax complex: deep ecology and biophilia in cross-cultural perspective

Efektivitas Implementasi Corporate Social Reponsibility (Csr) Pt. Pertamina (Persero) Mor I – Terminal Bahan Bakar Minyak (Tbbm) Siantar Dalam Program Konservasi Keanekaragaman Hayati Dan Gajah Sumatera Di Kawasan Hutan Dengan Tujuan Khusus (Khdtk ) Aek Nauli Kota Pematang Siantar

Community-managed conservation efforts at Tsingy Mahaloka/KOFAMA, northern Madagascar: Right place at the wrong time?

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