Of biodiversity and boundaries: a case study of community-based natural resource management practice in the Cardamom Mountains, Cambodia

2010 ◽  
Vol 37 (3) ◽  
pp. 347-355 ◽  
Author(s):  
AMANDA LO CASCIO ◽  
RUTH BEILIN

SUMMARYIn the Cardamom Ranges (Cambodia) community-based natural resource management (CBNRM) is proposed by the international non-governmental organizations (NGOs) community as a natural resource management strategy to achieve the targeted outcomes associated with the protected area (PA) management plan. Local people are expected to participate in CBNRM projects such as community forestry (CF) in order that the protected area management plan can be realized. The experiences of the local people are juxtaposed against the aims of these local biodiversity projects. Overall, it is accepted by the NGOs and government agencies that communities need to be involved in the design and management of the PA and that the protection of biodiversity resources can only occur with the provision of alternatives for local livelihood options to decrease land clearing for agriculture and harvesting of wild foods and animals. This case points to a basic misalignment between biodiversity conservation and CBNRM. Participants in this study contested the meaning and usefulness of the PA and the CF projects. Their concerns were cultural, social, economic and political, exposing uneven relations of power and uncertainty associated with the long term outcomes. Participation itself required scrutiny in this situation, as did the promotion of a global biodiversity ‘good’ over local understandings of place and landscape. Lessons from more than 20 years of participatory CBNRM may be used to reconfigure the CBNRM ideal, to assist planners and implementers towards an integrated approach with biodiversity values reflected in both conservation and local production systems, acknowledging that these systems are culturally constituted.

2016 ◽  
Vol 11 (1) ◽  
pp. 46
Author(s):  
Edi Setiyono

Community Based Management (CBM) makes people as the one who has a main role in the natural resource management. This management involves local people in planning, executing and also enjoying the result of that natural resource management. The basic principle of SBM is the government empowers the potency of local wisdom available in an area and make it as the principle of the coastal resource management. CBM can be seen in Awig-Awig Tradition in East Lombok and Sasi Tradition in Middle Maluku. Awig-Awig is a convention of East Lombok people. This convention becomes a written traditional law legalized by Village Regulation containing rules to regulate coastal resource management along with the sanction if it is broken. Awig-Awig is highly obeyed by East Lombok people that makes it suitable for empowering local people to manage their natural resources. Meanwhile, Sasi tradition on in Middle Maluku can be simply described as prohibition and license of catching fish in a certain period. As Awig-Awig in East Lombok, Sasi is also legalized by the traditional law and has sanction for those who break the law. These two traditions, Awig-Awig Tradition in East Lombok and Sasi Tradition di Middle Maluku, are both aimed at preserving the natural resources so that it can be the basic principle in Coastal Resources Community Based Management.


2009 ◽  
Vol 5 (1) ◽  
pp. 46-52
Author(s):  
Murari Joshi ◽  
Lokendra Dhakal ◽  
Gopi Paudel ◽  
Raghu Shrestha ◽  
Arun Paudel ◽  
...  

Reducing poverty through equitable and sustainable community-based natural resource management, particularly through programmes that accord attention to the issue of social inclusion, is the major objective of development projects related to natural resource management. At the local level, many innovations have been developed and are being put in place to enhance the pro-poor approaches, which specifically focus on the issues of livelihoods and inclusion. Livelihood Improvement Process (LIP) is one of the innovations arising to address this end. This paper presents the concept, process of implementation, and impacts of the LIP, as well as the opportunities and challenges it faces based on the experiences gained in Kabhrepalanchok and Sindhupalchok districts of Nepal. It concludes that the LIP can be an appropriate tool for reaching the poor, as it helps to sensitise and inform all actors about the need of pro-poor and inclusive development process. Key Words: community forestry, livelihood improvement process, social inclusion, governance doi: 10.3126/jfl.v5i1.1980 Journal of Forest and Livelihood 5(1) February, 2006 pp.46-52


2020 ◽  
Vol 37 (1) ◽  
pp. 59
Author(s):  
Kartika Sari Septanti ◽  
NFN Saptana

<p>Lowland conversion to non-agriculture use improves along with economic growth. Various attempts have been exerted by the government to reduce lowland conversion. Local wisdoms throughout the regions in the country are potential to control lowland conversion. This paper aims to explore the role of local wisdoms in Indonesia and other countries in controlling lowland conversion. Some local wisdoms in Indonesia potentials for lowland conversion control are : tunggu tubang, mundang biniak, oloran sawah, Suku Samin, Buyut Cili, tradisi Ngarot, Kasepuhan Sinar Resmi, Suku Baduy, Subak, Suku Dayak, and pangale hutan. Some measures to take for empowering those local wisdoms, are: (i) incorporating local wisdoms into school education curriculum; (ii) developing a community-based natural resource management system, namely increasing participation of local people in land resource management.</p><p> </p><p>Abstrak</p><p>Konversi lahan sawah ke nonsawah marak terjadi seiring pesatnya pertumbuhan ekonomi. Berbagai upaya telah dilakukan pemerintah untuk menekan laju konversi lahan sawah ke nonsawah, namun belum menunjukkan hasil yang optimal. Indonesia memiliki kekayaan kearifan lokal yang tersebar di seluruh nusantara yang berpotensi menghambat tingginya laju konversi lahan sawah ke nonsawah. Tulisan ini membahas kearifan lokal di Indonesia serta di beberapa negara yang telah dan akan dikembangkan untuk mempertahankan lahan sawah. Beberapa contoh kearifan lokal di Indonesia antara lain: tunggu tubang, mundang biniak, oloran sawah, Suku Samin, Buyut Cili, tradisi Ngarot, Kasepuhan Sinar Resmi, Suku Baduy, Subak, Suku Dayak, dan pangale hutan. Tantangan kearifan lokal pada masa depan semakin berat karena adanya pertumbuhan jumlah penduduk, pertumbuhan ekonomi, serta perubahan sosial masyarakat yang mendesak lunturnya nilai-nilai kearifan lokal. Beberapa strategi untuk mempertahankan kearifan lokal dapat dilakukan dengan cara: (1) memasukkan ke dalam kurikulum pendidikan;  (2) mengembangkan sistem pengelolaan sumber daya alam berbasis komunitas, yaitu peningkatan partisipasi masyarakat lokal dalam pengelolaan sumber daya lahan.</p>


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