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。     

民族植物学研究现状(2017-2022)

《生物多样性公约》《名古屋议定书》《植物科学深圳宣言》等指导性文件都强调要认识到生物多样性相关传统知识的重要作用。生物多样性相关传统知识在生物文化多样性保护和可持续发展方面的作用也越来越受到人们的关注。民族植物学研究人与植物的相互作用关系, 是研究生物多样性相关传统知识的最主要学科领域, 近些年来取得了一系列的研究进展, 研究成果对于《植物科学深圳宣言》第六个优先领域目标的完成具有重要的推动作用。本文回顾了近年来特别是《植物科学深圳宣言》发布后的民族植物学研究状况, 主要从认知、利用、保护、管理植物等方面进行概述, 以便全面了解近期民族植物学研究的发展状况, 保护传统知识和植物文化, 为生物文化多样性的保护与发展做出重要贡献。近期获得的民族植物学成果, 说明民族植物学研究可以解决当下的一些热点问题。民族植物学的研究发现, 该学科能极大地促进传统知识、植物文化、生物文化多样性的保护, 尤其在农家品种以及濒危语言的保护方面有着巨大优势。     

生物多样性保护与文化多样性保护是一枚硬币的两面:以西双版纳傣族生态文化为例

至今,包括我国在内的国际社会在生物多样性保护上采取了多种行动计划,但世界各国领导人在2002年于南非召开的联合国"世界可持续发展"峰会上所作的在2010年"国际生物多样性年"前扭转生物多样性快速丧失趋势的承诺至今都无法实现。究其主要原因,除了没有解决好生物多样性的可持续利用外,还在于所采取的多种保护行动中忽视了文化层面,尤其是土著民族生态文化多样性的保护与应用。本文以地处滇南的西双版纳傣族热带雨林生态文化为例,讨论了民族生态文化在生物多样性保护与持续利用上的重要作用,即生物多样性保护与文化多样性保护是一枚硬币的两面,相辅相成,缺一不可。     

生物文化多样性研究进展

生物文化多样性包括生物多样性、文化多样性和二者之间的复杂联系,是保持自然界和人类社会健康的基础。由于其内涵丰富、涉及学科众多、研究内容广泛,在研究时把握研究对象及相应尺度尤为重要。生物多样性和文化多样性通过自然和社会的各种因素紧密连接在一起,表现为空间上的重合、共同的进化过程以及受到共同的威胁。对生物多样性和文化多样性进行共同保护是减缓生物多样性丧失和保护传统文化的有效途径。主要从生物多样性和文化多样性的关系、传统生态知识、文化景观等三大方面对相关研究进行了梳理,并指出了主要发展趋势。我国学者在生物文化多样性研究的一些领域做出了富有特色和价值的工作,但在保持我国优势和特色领域发展的同时,还需紧跟国际热点和趋势,在机制与系统分析、生物文化多样性的环境影响、生物文化多样性的保护与管理等方面加强研究。     

现代民族植物学引论

提出了“现代民族植物学”的概念,阐述了其内涵,简要介绍了研究思路和方法,并用具体事例说明了现代民族植物学的重要意义.现代民族植物学是民族植物学的一个发展阶段,是指利用现代科学技术手段(计算机科学、信息科学、分子生物学、药物化学等等)研究当地人群与植物之间的相互作用关系.以AFLP和SSR分子标记技术研究云南藏区青稞种质资源的研究为例,证明了传统文化在植物遗传多样性保护中的作用.对滇东南瑶族药浴植物荷花藤的药物化学研究,证实了其传统药浴知识的科学合理性.现代民族植物学具有广阔的发展和应用前景.     

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。     

民族植物学认识的几个误区

民族植物学是研究一定地区的人群与植物界(包括所有在经济上、文化上和其他方面有重要价值的植物)之间的全面关系, 同时也研究社会结构、行为和植物之间的相互作用。民族植物学在寻找新资源、探索植物资源可持续利用和保护途径中已经发挥了非常重要的作用。但民族植物学在我国的发展还相对滞后, 其中对民族植物学在理解上存在的误区是导致民族植物学不为更多人所了解的主要因素之一。本文对容易导致对民族植物学产生误解的6个方面(包括“民族植物学就是研究少数民族利用植物的科学”、“民族植物学仅仅是文献考证的一门学科”、“民族植物学无定量方法”等) 进行了初步分析, 以期让更多的人了解民族植物学, 参与到民族植物学研究中来。     

民族植物学认识的几个误区

民族植物学是研究一定地区的人群与植物界(包括所有在经济上、文化上和其他方面有重要价值的植物)之间的全面关系,同时也研究社会结构、行为和植物之间的相互作用.民族植物学在寻找新资源、探索植物资源可持续利用和保护途径中已经发挥了非常重要的作用.但民族植物学在我国的发展还相对滞后,其中对民族植物学在理解上存在的误区是导致民族植物学不为更多人所了解的主要因素之一.本文对容易导致对民族植物学产生误解的6个方面(包括"民族植物学就是研究少数民族利用植物的科学"、"民族植物学仅仅是文献考证的一门学科"、"民族植物学无定量方法"等)进行了初步分析,以期让更多的人了解民族植物学,参与到民族植物学研究中来.     

基于民族生态学视角的贵州苗族食用野菜多样性研究

基于民族生态学视角,运用生态学、民族学等学科的理论与方法,以贵州东南部的雷公山国家自然保护区为研究区域,对贵州苗族食用野菜资源及相关传统知识进行了调查研究。结果显示:(1)贵州苗族传统食用的野菜有80种,隶属46科67属,苗族对野菜的食用方式、食用部位呈现出多样性特征;(2)贵州苗族食用野菜相关传统知识的多样性主要体现在野菜采集文化、野菜处理传统知识、野菜饮食传统文化、野菜相关的苗医药文化、与野菜相关的文学与谚语等5个方面;苗族食用野菜相关传统知识多样性指数α和β分别为0.75和0.29,说明贵州苗族食用野菜相关传统知识具有多样而空间分布不连续的特征;(3)苗族食用野菜种类多样性与野菜相关传统知识α多样性指数的Pearson相关性系数为0.844,说明两者具有较强的正相关关系,食用野菜有关传统知识多样性对食用野菜种类多样性发挥着重要作用。因此,充分肯定野菜价值、挖掘整理和弘扬民族文化,促进野菜资源保护与可持续利用具有重要学术价值和现实应用价值。     

西南地区文化多样性时空格局

我国西南地区少数民族类别众多,各民族在历史发展中形成了许多优秀的文化传统和独特的生态意识。本研究以县级行政区为基本研究单元,基于民族类别及其人口定量测度了西南地区的文化多样性指数,并比较了1990年、2000年与2010年的动态变化。西南地区文化多样性指数具有明显的空间异质性,整体上呈现西北低东南高的格局。虽然文化多样性指数在时间序列上有一定程度的增加,但总体上县域尺度的文化多样性水平偏低。此外,随着空间尺度的扩大,文化多样性指数逐渐增加,即西南地区整体上表现为"大杂居,小聚居"的分布格局。省域尺度上,文化多样性的差异总和与各组分差异均随时间的推移而减少,同时,其民族构成的相似性趋于增加,表明西南地区各民族人口的分布更加融合,民族交融成为趋势。在西南地区的生态环境背景下,文化多样性的空间分布与平均坡度密切相关。研究探讨了民族融合的社会历史背景,分析了阶梯过渡带具有较高文化多样性的原因,并呼吁加强对西南地区优秀传统文化的重视与保护。     

The Biodiversity Discourse: Categorisation of Indigenous People in a Mexican Bio-prospecting Case

Indigenous knowledge is often portrayed as static and traditional, while indigenous people are considered victims of exploitation. In the name of development and empowerment NGOs as well as scientists may run the risk of representing indigenous communities that fit their definition of the “correct” way to be indigenous. However, for indigenous people knowledge is not necessarily a static condition in a binary position to science or the ‘modern’ world. Rather, it is a dynamic condition that draws from experience and adapts to a changing environment. The perspective advanced in this paper is that all forms of knowledge, including indigenous knowledge(s), are situated and hybrid. Our argument draws from research carried out in Chiapas, Mexico, regarding the ICBG-Maya bio-prospecting project that was initiated in the 1990s and later terminated due to accusations of bio-piracy.     

Ecotourism and commodification: protecting people and places

The ability of ecotourism to protect both people and places is an unresolved, and growing, concern. Commodification of host culture and environment is a widely reported social impact of tourism and spawns an array of implications regarding indigenous people's view of their places and themselves. The degree of impact from ecotourism development is related to the degree of market development within the indigenous community and their state of decline regarding natural resource scarcity. Pre-existing power differentials between local people and other groups may be exacerbated by ecotourism development. To protect both people and their places, native people's claim to control should be legitimized by conservation and government authorities, particularly indigenous people's role in technical management of the protected area. Regional and national government controls are relevant at the inception of ecotourism development, but ultimately should be reduced to one of infrastructure planning and coordination.     

Creating inspiration: The role of the arts in creating empathy for ecological restoration

Summary Australia’s natural areas have long been a source of inspiration for artists. Some of this art is a response to the natural environment or represents it in some way, and some is exhibited or performed in the natural environment itself. The objectives of this article are to: investigate the relationship between art and the artists who create it and people who make a living in extension, landcare or on the land; and, develop an understanding of whether the arts can encourage an emotional affinity with the natural environment. Eighty‐nine key informant interviews were conducted in Australia, the UK, USA, Canada and Norway, including people working in the arts and people working in natural resources management. Those in the latter group were people who either (i) worked in an extension (outreach) or community facilitation capacity, or (ii) people who played a voluntary role with community on‐ground restoration projects or who showed exemplary behaviour towards the environment. All the people working in natural resources management cited examples of visual or performing arts that they had found inspiring, that encapsulated or defined their attitudes towards the natural environment, or which reinforced their attitudes towards the natural environment. From these interviews, the idea of ‘chains of inspiration’ emerged. Each of the ‘chains’ began with people who worked directly on the environment. These people were in turn influenced or inspired by particular art from which they gained an emotional affinity towards the environment. The chains then progressed to the artists who created the art. All of the chains ended up with the natural environment from which the artists drew their inspiration. The paper concludes that by providing an emotional affinity or empathy for the natural environment, art can have a major role in influencing pro‐environmental attitudes.     

Why conservationists should be concerned about natural resource legislation affecting indigenous peoples’ rights: lessons from Peninsular Malaysia

For conservation to be effective in forests with indigenous peoples, there needs to be greater recognition of indigenous customary rights, particularly with regards to their use of natural resources. Ideally, legislation regulating the use of natural resources should include provisions for the needs of both indigenous peoples and biodiversity. In reality, however, legislative weaknesses often exist and these can result in negative impacts, either on indigenous peoples’ livelihoods, their surrounding biodiversity, or both. Here, our case study demonstrates why conservationists need to pay greater attention to natural resource legislation affecting indigenous peoples’ rights. Apart from examining relevant laws for ambiguities that may negatively affect biodiversity and livelihoods of indigenous people in Peninsular Malaysia (known as the Orang Asli), we also provide supporting information on actual resource use based on questionnaire surveys. In order to address these ambiguities, we propose possible legislative reconciliation to encourage policy reform. Although there are positive examples of conservationists elsewhere adopting a more inclusive and participatory approach by considering the needs of indigenous peoples, greater recognition must be afforded to land and indigenous rights within natural resource laws for the benefit of indigenous peoples and biodiversity.     

微生物降解石油烃的功能基因研究进展

微生物对石油烃的降解在自然衰减去除土壤和地下水石油烃污染的过程中发挥了重要作用。微生物通过其产生的一系列酶来利用和降解这类有机污染物,其中,编码关键降解酶的基因称为功能基因。功能基因可作为生物标志物用于分析环境中石油烃降解基因的多样性。因此,研究石油降解功能基因是分析土著微生物群落多样性、评价自然衰减潜力与构建基因工程菌的重要基础。本文主要介绍了烷烃和芳香烃在有氧和无氧条件下的微生物降解途径,重点总结了烷烃和芳香烃降解的主要功能基因及其作用,包括参与羟化作用的单加氧酶和双加氧酶基因、延胡索酸加成反应的琥珀酸合酶基因以及中心中间产物的降解酶基因等。     

Shamanism, Christianity and Culture Change in Amazonia

Among many indigenous peoples of Amazonia, shamanism and Christianity co-exist as central cultural elements shaping the ways in which people interpret and interact with the world. Despite centuries of co-existence, the relationship between shamanism and Christianity has entered an especially dynamic era as many of Amazonia’s indigenous peoples abandon Catholicism for Evangelical and Sabbatarian churches. Testing the relationship between Christian church affiliation and shamanism in 23 Makushi and Wapishana communities in southern Guyana, we found that Evangelicals and Sabbatarians are less likely to visit shamans or accept their legitimacy than are Anglicans and Catholics. However, conversion does not necessarily imply a complete rejection of indigenous religious systems as many self-identified Evangelicals and Sabbatarians continue to adhere to some indigenous beliefs and practices. We conclude by positing possible implications of religious conversion for natural resource use on indigenous lands.     

Science,Knowledge and Belief. On Local Understandings of Weather and Climate Change in Amazonia

This article explores different modes of understanding such atmospheric phenomena that in English are described as ‘weather’ and ‘climate’ applying Norman Fairclough’s critical discourse analysis. In consequence, focus is not on the physical phenomena as such but on ontological differences as reflected in expressions and practices pertaining to indigenous Matsigenka people and migrants from the Andean highlands to the tropical lowlands, centring on their respective interaction both with each other and, more generally, with the social, natural and supernatural dimensions of the environment. Adhering to ideals of modernity and modern science, the Andean migrants employ the climate change discourse as an indication upon social advancement to promote and legitimize their superiority over the allegedly backward and irrational Matsigenka to whom the climate discourse makes little sense. The climate change discourse thus serves here as a means of environmental colonialism in order to turn Matsigenka people into proper citizens.     

Indigenous Knowledge and Management of Araucaria Araucana Forest in the Chilean Andes: Implications for Native Forest Conservation

Southern Chile experienced serious deforestation during the past century and it is projected that by the year 2025 Chile will be devoid of native forests. One of the most important endemic tree species of the country and at the same time one of the most endangered ones is Araucaria araucana (Mol.) C. Koch, the monkey-puzzle tree. It grows in the Andes Mountains, homeland of the indigenous Mapuche Pewenche people who depend on this tree. This paper is based on participatory field research with a Mapuche Pewenche community in the southern Chilean Andes on their ecological knowledge, values, use and management of the Araucaria araucana forest. It attempts to reveal how indigenous people and their knowledge contribute to the sustainable management of these forests. The paper (1) illustrates the complexity of indigenous ecological knowledge of Araucaria araucana and its efficacy in native forest management, (2) explores the link between the conservation and use of biodiversity by the indigenous people, and (3) provides answers relevant to native forest management and conservation strategies ex-situ and in-situ incorporating indigenous and scientific knowledge, thus providing a contribution towards integrated natural resource management.     

To Know One's Place: Belonging and Differentiation in Alice Springs Town

Based on research in the town of Alice Springs in Central Australia the article explores how social and material aspects of the town generate meaningful understandings of oneself and differentiated others. Drawing on anthropology of place and space and analytical notions of belonging, I explore shared and divergent ways in which a range of people in town come to ‘know their place’ both in a socio-cultural sense and in the sense of relating to the built environment. Paying just as detailed attention to non-indigenous experience as scholars have long paid to indigenous lives, the article suggests that a focus on how people form material and social attachments to place can facilitate more open-ended understandings of changing forms of indigenous-settler relations than the more common focus on difference and division between categories of indigenous and non-indigenous people and domains of life.     

The fossil birds of Henderson Island, Pitcairn Group: natural turnover and human impact, a synopsis

Recent studies of island biotas have suggested that the impact of man on indigenous flora and fauna is much greater than previously suspected. This impact resulted in the introduction of many new species and the extinction of many unique life-forms. Henderson Island, in the Pitcairn Group, has been found to be an excellent laboratory for the study of natural faunal turnover and the impact of people on the natural environment. This was principally due to the island's remote location and its limestone structure, which resulted in the excellent preservation of fossil remains. During the Sir Peter Scott Commemorative Expedition to the Pitcairn Islands, extensive excavations were undertaken resulting in the collection of 42213 bird bones. It was possible to identify 31%. Of the 31 taxa identified, four seabirds appear to be vagrants, a surprisingly high number illustrating that the uncritical evaluation of fossil bird lists from other islands risks over-estimating the number of indigenous species. As a result of the arrival of Polynesian people during the first half of this millennium, half of Henderson's endemic landbirds became extinct, as did most of the small ground-nesting seabirds. The lower sea level during cold stages creates many temporary limestone 'high' islands. This results in many 'former-atolls' developing geological and ecological similarity to Henderson. Hence lower sea-level greatly facilitates the movement of flora and fauna between currently isolated oceanic 'high' islands.