论壮族传统文化对生物多样性的保护: 以广西靖西市为例

本文在文献研究和实地调查的基础之上, 结合目前开展的关于壮族生物多样性相关传统知识的调查、整理与编目工作, 分别从酸食文化、织染文化、地名文化和文学艺术的角度对壮族文化多样性和生物多样性之间的关系进行了初步探究, 并从自然崇拜、乡规民约和习惯法、传统生态观念以及传统医药文化等几个方面探讨了传统文化对当地生物多样性的保护作用。结果表明: (1)壮族文化多样性与生物多样性密切相关。丰富的生物多样性孕育了传统文化, 而传统文化的形成和发展又直接或间接地丰富了当地的生物多样性; (2)壮族人民在长期生产生活中创造的传统文化和传统知识促进了当地生物多样性的保护与可持续利用; 而对生物多样性的保护又进一步保障了当地传统文化的传承。本文还对传统知识和传统文化的发展现状及受威胁因素进行了讨论, 并以此为基础, 提出传承壮族传统文化、保护和可持续利用传统知识的相关建议, 即应通过加强宣传和立法, 建立传统知识数据库和发展乡村旅游等形式, 加强对传统知识与传统文化的保护。     

佤族传统文化在生物多样性保护中的作用

生物多样性与文化多样性相辅相成, 传统文化对生物多样性的保护作用已经得到广泛认可。佤族在长期利用和管理当地生物资源的过程中形成了丰富的民族文化, 研究佤族传统文化对生物多样性的保护作用对当地生物多样性保护和可持续发展具有重要意义。本研究以佤族聚居人口最多的西盟佤族自治县与沧源佤族自治县作为研究区域, 采用生态学和民族学方法调查了佤族利用的野生植物资源及相关传统文化。结果表明: 佤族传统使用的野生植物十分丰富, 是当地佤族形成传统饮食、医药、服饰、建筑文化的物质基础。基于自然崇拜形成的生态观、习惯法和节庆习俗可促进当地生物多样性保护与生物资源可持续利用。地方政府在传统文化和传统知识保护方面做出了积极努力, 非物质文化遗产项目已经应用于扶贫和乡村振兴的产业发展; 市场化和城市化发展、生活方式改变、生物资源减少、保护意识薄弱、外来文化侵蚀等是文化多样性丧失的主要因素; 地方社区将特色生物资源转化为生态产品的能力不足, 制约了生物资源的可持续利用。因此, 亟需健全保护传统知识和传承民族文化的政策和制度, 建立传统知识数据库, 加强宣传教育、科学研究和人才培养, 充分发挥少数民族优秀传统文化在生物多样性保护与生物资源可持续利用中的积极作用。     

云南省香格里拉大峡谷藏族神山在自然保护中的意义

位于云南省西北部迪庆藏族自治州境内的香格里拉大峡谷拥有独特的自然人文景观和丰富的生物多样性。藏族作为当地最重要的原住民族,他们的文化对当地的自然环境具有重要的影响。为了解藏族传统文化中的神山崇拜对香格里拉大峡谷地区自然环境的影响,本文应用民族生态学、植物生态学和文化人类学的研究方法,结合文献资料的分析,对香格里拉大峡谷的藏族神山进行了调查和研究,并对处于不同保护状态下（神山与非神山）的两个典型植物群落即高山松(Pinus densata)群落和云南黄果冷杉(Abies ernestii var. salouenensis)群落进行了比较。结果显示,在相同的样地面积内（20 m×20 m）,神山植物群落在物种数量（20,14）和群落盖度（100%,85%）方面都明显高于非神山植物群落（11,2;70%,60%）。结合入户调查资料,发现广泛分布于香格里拉大峡谷的藏族神山构成了一个“自下而上”的乡土保护体系,它不仅在保护生物多样性、维护当地脆弱的生态环境等方面发挥着重要的作用,而且还可以提供多种非林产品,实现多种生态功能。文章探讨了发挥乡土保护体系的保护功效及应用传统文化知识以促进自然保护的重要性,建议应当尊重和保护原住民的传统文化,发掘其中优秀的自然保护知识和经验,引导其发挥更加有效的自然保护功能,使民族传统保护体系成为现代自然保护体系的有力补充。     

中国生物多样性保护的新尝试——以社区为主体的渠楠保护小区管理模式研究

生物多样性是人类赖以生存的物质基础,目前对生物多样性的保护主要通过建立自然保护区来进行。保护小区作为我国现有自然保护区体系的一个重要补充,是联通动植物破碎化的栖息地,维护生态系统完整性的重要手段。该文通过文献研究和实地调查等方式对以社区为主体的渠楠保护小区的组织架构、制度建设、日常工作以及初步成效等进行了系统的整理和分析。结果表明:(1)渠楠保护小区以“自建、自筹、自管、自受益”为指导思想进行建设,采取“平等议事、民主协商”为主的方式进行管理,得到了当地社区居民的认可和拥护,并得到了当地政府和外界的承认和支持。(2)保护小区的成立、建设和发展,不仅提高了社区居民的保护意识和周边动植物种群数量及多样性,还改善了渠楠社区的生活环境,丰富了社区居民的精神文化,为当地的生物多样性和传统文化的保护做出了积极贡献。该文还探讨了以社区为主体的保护小区建设中存在的隐患,并提出可行性建议,以期为我国生物多样性保护及其他保护小区的发展提供参考。     

土族生物资源利用相关的传统知识多样性

生物资源利用相关的传统知识是对生物资源进行识别和利用的传统知识系统。随着现代生物技术的发展, 这类传统知识显示出其在科学、经济、文化乃至粮食安全战略方面的价值。本研究根据《生物多样性相关传统知识分类、调查与编目技术规定(试行)》, 对我国青海省土族聚集区的土族生物资源利用相关的传统知识进行了系统调查与编目, 并借鉴生物多样性测度方法, 创建了传统知识多样性指数计算方法, 对土族生物资源利用相关传统知识多样性进行分析。结果如下: (1)编目现存的土族生物资源利用相关的传统知识词条共424条; (2)土族传统知识的α多样性指数D_TK = 0.67, 表明其传统知识多样性较高; 土族传统知识的β_wtk多样性指数在不同的县域差异较大, 表明其在县域之间存在差异, 在空间上分布不连续、不均匀。本研究利用生物多样性指数验证了传统知识的定量研究方法, 说明传统知识多样性指数不仅可用于定量研究表征区域传统知识的多样性, 揭示不同空间区域内的分布特征, 还可为未来构建传统知识的定量研究体系提供重要的参考依据。     

西南喀斯特地区生物文化多样性的演化与耦合: 以贵州兴义坡岗自然保护区为例

本文以具有典型喀斯特环境特点的贵州兴义坡岗自然保护区为例开展实地调查和文献研究。通过层次分析法和人与自然耦合系统模型构建, 从文化景观视角探讨了喀斯特地区自然与文化系统的历史演化过程中, 国家生态政策制度与乡规民约等乡土保护体系对生物文化多样性的驱动作用。研究结果表明: 坡岗保护区经历了管护主体和保护利用态度的转变, 保存了典型的喀斯特自然生态系统, 当地世居的少数民族群体在长期生存与适应过程中创造了极具特色的传统民族文化。坡岗自然保护区丰富的生物多样性与文化多样性形成一个地理重合、协同进化且相互作用的维持系统。生物文化多样性耦合体系主要存在国家政策制度类与乡规民约等乡土文化类两种驱动因素。应加强西南喀斯特地区的生物文化多样性的保护, 推动该地区生物多样性与文化多样性的协同发展; 除了政策与制度类驱动因子的直接作用, 还需要注重村规民约以及生态传统知识等乡土文化的驱动作用, 以避免保护区自然与文化保护体系的割离。     

云南民族文化多样性与自然保护

民族传统文化在自然保护中的作用已被人们所认识。云南是一个多民族的省份,呈现出高度的民族文化多样性,被学术界誉为“活的人类学博物馆”。本文探讨云南生物多样性与民族文化多样性的互动关系,在论述传统文化与自然保护之间的关系,和分析原住民对自然环境认知的基础上,以云南少数民族中普遍存在的自然圣境文化和西双版纳傣族的小乘佛教植物保护文化为典型案例,分析探讨传统文化对自然保护的作用以及历史贡献,并提出了生物多样性与文化多样性协同进化的观点。     

拉祜族食疗花卉的研究

对拉祜族的食疗花卉进行了探讨.结果表明,拉祜族有着丰富的食疗花卉知识,其形成有着特殊的医药和文化背景以及朴素的早期传统民族医药特征;拉祜族民间普遍存在的花卉食疗现象,是对其生存空间内现有食物的自然选择结果,是传统知识的积累使然,是在与各民族相互学习交流中得到启迪而加以利用的结果,具有原住民文化特征,是民族文化多样性的重要组成部分.拉祜族食疗花卉约有53种,分别隶属于28个科,较有特色的花卉包括杜鹃花(Rhododendron spp.)、姜花(Alpinia spp.、 Amomum spp.、 Zingiber spp.)、山茶花(Camellia spp.)、蜜蒙花(Buddleja officinalis Maxim.)等.此外还探讨了拉祜族传统文化与当地自然资源及其生物多样性的关系,认为今天拉祜族聚居地还保留有丰富的森林植被和物种,与他们对自然资源的管理与合理使用有着密切的关系.     

生物多样性相关传统知识调查与评估: 以澜沧与康定两县域为例

本研究依据《县域生物多样性相关传统知识调查与评估技术规定》, 调查评估了云南省澜沧县和四川省康定市两县域生物多样性相关传统知识的分布数量与特征, 分析了传统知识保护与传承状况, 识别了主要受威胁因素和保护空缺, 旨在为我国传统知识保护和民族地区实施传统知识获取与惠益分享制度提供科学依据, 推动《生物多样性公约》与《名古屋议定书》等国际公约的履行。研究结果如下: 分别调查编目澜沧县、康定市的生物多样性相关传统知识145项、98项; 这些传统知识具有明显的地区气候与自然环境特征、生产生活实践特征、传统文化特征和地区社会经济特征; 相关部门在传统知识保护管理方面做出了积极努力, 同时包括习惯法、传统节庆等传统文化和包括祭祀、神山、神林等宗教方式在内的地方社区行动在传统知识保护与传承方面也发挥了重要作用; 生物多样性相关传统知识、创新和做法已被广泛应用于地方社区脱贫攻坚和产业发展; 传统知识保护立法仍不健全、受到威胁、保护意识薄弱及承载传统知识的生物资源减少是制约传统知识保护传承的主要因素。两县域生物多样性相关传统知识丰富, 并且地方社区有效参与了生物多样性相关传统知识的保护与可持续利用。今后应建立传统知识获取与惠益分享国家制度; 加强宣传教育, 提升保护传承意识; 因地制宜开展传统知识保护; 推动传统知识相关生物资源的保护与可持续利用。     

生物多样性相关传统知识的国际保护及中国应对策略

数个国际多边协定、政府间组织和机构都涉及生物多样性相关的传统知识, 包括《生物多样性公约》(CBD)、关于遗传资源获取与惠益分享的《名古屋议定书》(NP)、《粮食和农业植物遗传资源国际条约》(ITPGRFA)、世界知识产权组织(WIPO)、世贸组织下的《与贸易相关的知识产权协定》(WTO/TRIPS)以及生物多样性与生态系统服务政府间科学-政策平台(IPBES)等。然而, 各个国际文书所界定的传统知识内涵和外延却有所区别和侧重。中国是生物多样性极为丰富的多民族大国, 各族人民在数千年的生产和生活实践中创造了丰富的与保护和持续利用生物遗传资源相关的传统知识、创新和实践做法。作为多个相关国际公约或协定的缔约方, 中国应厘清各相关国际公约或协定中生物多样性相关传统知识的内涵、保护目标及国际义务, 加强国家在履行相关国际公约或协定过程中的协同增效, 从而在相关传统知识的国际谈判中统一立场, 维护国家及地方社区利益。本文系统梳理了各相关国际多边协定、组织和机构对于传统知识的界定, 以及国际多边体系在保护遗传资源相关传统知识方面的工作, 根据中国遗传资源相关传统知识的现状和已有的措施, 结合当前履行国际多边协定的大背景, 提出了促进中国生物多样性相关传统知识保护的5项具体建议, 包括: (1)采取立法、行政和政策措施; (2)加强相关研究, 强化技术支撑; (3)加强传统知识保护的能力建设; (4)在国内履约过程中, 强化传统知识相关工作的协调; (5)在国际层面上加强中国传统知识的宣传力度。     

Indigenous community forest management of Jinuo people's swidden agroecosystems in southwest China

According to their traditional classification, the Jinuo's community forests consisted of watershed forest, auspicious forest, sacred forest, shellac forest, village/clan boundary forest, fire protection forest, burial forest and swidden fallow forest. Every type of forest was managed through traditional regulations. The village or clan headman and his assistant were the representatives to implement the traditional management system. Because it was popular with local villagers and there was strict punishment of offenders, the management system was effective. In recent years, the constantly changing forest management policies has not helped either to preserve biodiversity, or to develop forestry. Instead, forest ecosystems have been destroyed. After studying the community forests in the Jinuo community, the authors strongly recommend that the indigenous forest management system be strengthened. Modern forestry policy itself cannot implement sustainable, productive forestry and conserve biodiversity unless it is combined with the indigenous management system of the community.     

Indigenous ecological knowledge and natural resource management in the cultural landscape of China’s Hani Terraces

Indigenous ecological knowledge (IEK) can contribute to the management of local ecosystems and landscapes. Cultural landscapes are produced by and reflect the long-term interactions between humans and nature in indigenous societies. Yunnan Province, located in southwestern China, is the homeland of many ethnic groups, and is also a refuge for numerous species of wild plants and animals. Indigenous people in Yunnan, who have rich ecological knowledge, play an important role in the conservation of local biodiversity and the region’s unique terraced agricultural landscapes. We used the Hani people and their outstanding cultural landscape of rice terraces in Yuanyang County of Yunnan Province as a case study to describe their worldview and discuss their formation of IEK; their roles in the preservation of rice landraces and in pest regulation; their management of water, forest, and soil resources; and the vertical landscape pattern and resource-circulation system that has evolved in the areas managed by the Hani. We also discuss the challenges and threats facing the Hani, their IEK, and their cultural landscape, as well as discuss the potential for integration of the Hani’s IEK with modern conservation efforts.     

Chinanteco management ofAechmea Magdalenae: Implications for the use of TEK and TRM in management plans

The importance of incorporating traditional ecological knowledge (TEK) and traditional resource management (TRM) into resource management plans is increasingly recognized, but little quantitative data exists on the ecological and economic implications of these systems. We quantitatively evaluate the TEK and TRM associated with the nontimber forest species, Aechmea magdalenae, in indigenous Chinanteco communities in Mexico. Two TRM systems forA. magdalenae are described and their effects on growth rates of individuals and populations are measured. Simulations using matrix population models combined with yield experiments reveal that one management system is higher yielding and less costly than the other. Thinning and transplanting are two of the most important management practices that enable populations to withstand higher rates of harvest than those predicted in a management plan that was not based on TRM. Quantitative evaluation of Chinanteco TEK is used to discuss how it may be best combined with science in management plans for nontimber forest species.     

基于民族生态学视角的哈尼梯田农业生态系统水资源管理

作为山地农业的典型模式之一,哈尼梯田以其悠久历史和文化景观成为世界文化遗产和全球重要农业文化遗产。哈尼梯田农业生态系统的成功之处在于有效的水资源管理,但对其制度建设和生态文化内涵的综合分析尚待完善。基于民族生态学视角,结合生态学、民族学等自然科学和社会科学的理论与方法,对哈尼梯田水资源管理的制度建设及其生态文化内涵进行解读。研究表明,哈尼族社区通过以涵养和分配为核心的水资源管理制度建设完美地解决了水资源时空分布不均这一难题,而以迁徙文化、宗教文化、习惯法以及传统知识为支柱构建的生态文化体系则是保障水资源管理制度建设和有效实施的生态文化内涵。哈尼梯田水资源管理的制度建设与生态文化理念对于应对气候变化、促进农业可持续发展以及完善我国的水资源管理制度理论体系具有重要的借鉴价值。     

Traditional Water Resource Management and Water Quality in Rural Tanzania

Traditional resource management (TRM) is largely based on local ecological knowledge (LEK). In regions where formal institutional control of natural resources is limited due to a lack of coordination or stakeholder involvement, communities rely on TRM to manage common-pool resources. This paper examines TRM among the Sonjo in rural Northern Tanzania, with particular reference to catchment forest protection and water quality. We first document the ecological knowledge of traditional resource managers, and then describe the differences between traditionally managed water sources and formal, government managed resources. Using both qualitative and quantitative methods to examine water use, perceptions of water quality, and bacterial water quality, significant differences were detected among river basins within seasons and between seasons. Our findings indicate that the Sonjo, well known for their traditional forest conservation practices and irrigation management, may also benefit from TRM through improved water quality. The examination of traditional methods of water conservation provides insight into how communities in resource-stressed regions thrive despite seasonal droughts and flooding.     

Tangible evidence of historic Australian indigenous savanna management

Knowledge of historic indigenous management practices in north Australian tropical savannas can benefit contemporary management by providing a long‐term ecological context. This study provides understanding of how indigenous peoples managed their resources during the period of colonization by Europeans. Traditional management practices and resource use were observed by the European explorers and missionaries, anthropologists and ethnographers who followed. The historic record shows that the savannas were managed intensively by indigenous peoples, even during the colonization era. Across the region they used fire throughout the dry seasons, which is recognized by ecologists today. Importantly, and not previously reported in the ecological literature, they constructed water wells that provided them with extended use of country into the dry seasons, built and managed fisheries to enhance and extend their food supplies, and created extensive walking paths. These findings are significant because previous ecological research has assumed implicitly that indigenous people in the region were dependent on natural waters and therefore subject to seasonal availability of water to enable them to penetrate and live in dry country, and has given scant acknowledgement of manipulation of resources. The anthropological studies were compromised by the devastating social disruptions caused by the colonizers (mostly cattle ranchers and miners) and subsequent missionaries and government administrators. Despite these disruptions, the evidence demonstrates continuity of knowledge and management practices in much of the region. This history provides contemporary ecologists and managers with evidence of consistent patterns of resource management from earlier times. The evidence also shows that indigenous people were less at the mercy of the environment than has been assumed previously. The combined evidence suggests that contemporary management should consider that traditional management practices over many thousands of years were active and ubiquitous, and continued into the present era and probably shaped the biota of the region.     

Market Incorporation, Agricultural Change, and Sustainability Among the Machiguenga Indians of the Peruvian Amazon

By marshaling empirical data from five Machiguenga communities studied over 20 years, this paper disputes two common assumptions about the behavior of indigenous peoples in the face of increasing commercialization. First, many Amazonian researchers suggest that the social and ecological deterioration confronting native populations results from externally-imposed political, legal and market structures that compel local groups to pursue short-term, unstable economic strategies. Second, these structural explanations are combined with the increasing recognition that indigenous peoples possess a substantial agroecological knowledge to suggest that, if indigenous people receive control of adequate land and resources, they will implement their traditional knowledge in conservative resource management practices. In contrast to these assumptions, this analysis shows that the Machiguenga are not compelled by external forces (such as land tenure, migration policies or economic trends), but instead are active enthusiastic participants seeking to engage the market in order to acquire western goods. Further, despite highly adaptive traditional subsistence patterns and a vast agroecological knowledge, households and communities facing increasing degrees of market integration are progressively altering their traditional cropping strategies, planting practices, labor allocation and land use patterns toward a greater emphasis on commodity crop production and domesticated animal breeding. This increasing concentration on income generating activities subverts the environmentally-friendly nature of traditional productive practices and creates a socially, economically, and ecologically unsustainable system.     

Climate Change,Water Practices and Relational Worlds in the Andes

Climate change translates into insecure water provision and produces new uncertainties for farmers and politicians in Colca Valley, Southern Peru. Anthropological studies of climate change have mainly focused on adaptation, resilience and so-called indigenous traditional knowledge. This article argues that a stronger ethnographic focus on material practices – including knowledge practices – can contribute to a more nuanced understanding of climate change effects, responses and forms of water management. The author aims to see responses to climate change as more than cultural representations, and therefore focuses on water practices and the realities that these practices make, as well as the relational webs of humans, environment, infrastructure and other-than-human beings. The article explores different practices that enact multiple versions of water, and multiple – yet related and entangled – water worlds. The author suggests that this has implications for how we understand politics of climate and water: as tensions between singularizing practices and multiplicity.     

Traditional forest-related knowledge and agrobiodiversity preservation: the case of the chagras in the Indigenous Reserve of Monochoa (Colombia)

Chagras are complex agroforestry systems developed by indigenous populations of the Amazon region based on shifting agriculture, as part of a system that includes harvesting of wild fruits and plants, hunting and fishing. During the centuries, thanks to their traditional knowledge, indigenous populations have developed a deep relationship with the surrounding environment, as, living in remote places, they must be self-sufficient. The result is the chagra, a system whose cycle is based on seven basic steps to establish a successful and sustainable system, starting from place selection and ending with the abandonment of the plot after harvesting of the products. After the abandonment, the forest starts to grow again to allow the agroecosystem to recover and to take advantage of the residual vegetal material to avoid erosion. The paper takes into consideration the Indigenous Reserve of Monochoa in Colombia as an example of how traditional knowledge can support a rich biodiversity conservation. Moreover, differently from other parts of the world where there is a growing contrast between indigenous communities and protected areas, in the Indigenous Reserve of Monochoa local communities have been recognized as the owners of the land. Results highlighted the crucial role of the indigenous communities for biodiversity conservation. The preservation and adaptation of traditional knowledge and practices, a decentralized autonomous governance system demonstrates that local communities not only can be part of ecosystems with unique biodiversity, but that they can represent the main actors for an active conservation of biodiversity. Agroforestry systems based on traditional forest-related knowledge can therefore be an effective alternative to biodiversity and ecosystem services conservation based on strict nature protection where humans are perceived as a negative factor.