Social-ecological wellbeing of communities engaged in ecotourism: Perspectives from Sakteng Wildlife Sanctuary, Bhutan

Author(s):  
Heidi E. Karst ◽  
Sanjay K. Nepal
2004 ◽  
Author(s):  
Claudio R. Nigg ◽  
Jay E. Maddock ◽  
Virginia Pressler ◽  
Betty Wood ◽  
Susan Jackson

2017 ◽  
Vol 1 (1) ◽  
pp. 1-6
Author(s):  
Jennifer M. Bernstein

Vickers Hot Springs is located near the rural Southern California town of Ojai, and local residents have long enjoyed soaking in the sulfuric pools. But as knowledge of the springs spread, the area saw increases in fights, traffic, burglaries, and drug use. In response, two residents purchased the land and committed to restore the property while allowing limited public access, subsequently generating a great deal of controversy within the community. Privatizing Vickers Hot Springs follows the archetypical lesson of Garrett Hardin's 1968 essay, “The Tragedy of the Commons.” Hardin stated that the problem for common-pool resources was that a finite amount of services are demanded by a potentially infinite number of users, who have little to gain by sacrificing for the common good. But Hardin's theory does not always apply. Many communities have come together to manage resources, often without government oversight. Thus, the question is not whether or not Hardin's theory is accurate, but rather “under what conditions it is correct and when it makes the wrong predictions.” Case studies provide nuance to the broad brushstrokes of a theory, and whether Hardin's parable is applicable depends on the particularities of the common property resource conflict. Employing the frameworks established by Hardin, Dietz et al., and Ostrom, this paper examines the management of Vickers Hot Springs within its broader social, ecological, and political context, asking whether the particular circumstances of this resource use conflict made privatization the most predictable outcome.


2018 ◽  
Vol 5 (2) ◽  
Author(s):  
Sajan S K

A study on the socio-biodiversity was conducted in Kotagarh Wildlife Sanctuary (KWS) and nearby areas of Odisha, where the population of Kutia-Kandha tribe is dominant. It was found that, forest has provided tribes with enough materials traditional used for therapeutic purpose. Information from secondary sources by interviews were conducted in eight villages surrounding Kotagarh Wildlife Sanctuary, in which 34 males, 22 females in the age group of 35 -75 and 8 therapeutic practitioners of Kutia-Kandha tribe of Odisha were consulted. The tribes reported 54 different diseases, cured from 52 plant species belonging to 51 genera and 32 families, which are used for ethnomedicinal practices. The Fabaceae found to be the dominant family among plants used for medicinal purpose, whereas for ethnozoological use, a total of 8 mammalian species were used for curing 17 different diseases, most of them are either threatened or endangered species. This paper narrates the enthnobiology and socio-biodiversity aspects of Kutia-Kandha community of Odisha, along with suggestions for alternate source of medicines for the Kutia-Kandha, to reduce dependency on forest produce and reduce hunting of wildlife.


1970 ◽  
Vol 13 (2) ◽  
Author(s):  
Heru Kurniawan

Literasi ekologi sosial Islam adalah interaksi manusia dengan lingkungan alam, teknologi, dan sosial yang didasarkan pada prinsip dasar Islam. Rekonstruksi literasi ekologi sosial Islam yang bisa direkonstruksi adalah prinsip dasar Islam yang menegaskan posisi manusia sebagai “pemimpin” yang diberi “amanah” untuk mengelola “bumi” atau “lingkungan alam dan sumber daya alam” sebaik-baiknya. Rekonstruksi literasi ekologis inilah yang kemudian akan diaktualisasikan pada masyarakat. Proses aktualisasi adalah kegiatan aktual dalam menanamkan kesadaran ekologi sosial Islam pada masyarakat yang mana dilakukan dalam ruang sosial keluarga, masyarakat, dan sekolah yang diorganisasi oleh negara melalui kebijakan dan peraturan per undang-undangan. Dengan proses rekonstruksi dan aktualisasi yang terstruktur ini, maka negara akan aktif membangun kesadaran ekologis sosial Islam dengan aktif dan terstruktur dengan baik guna mewujudkan basis kesadaran, ilmu pengetahuan, dan tata nilai ekologi sosial Islam pada masyarakat. Literacy on Islamic social ecology is the human interaction with the natural environment, technology, and social which is based on the basic principles of Islam. Reconstruction of literacy on Islamic social ecology that can be reconstructed is a basic tenet of Islam that affirms the human position as a "leader" by "mandate" to manage "Earth" or "natural environment and natural resources" as well as possible. Reconstruction of ecological literacy is then to be actualized in society. The process of actualization is actual activity in instilling awareness of the social ecology of Islam in the society which is done in the social space of families, communities, and schools organized by the state through policies and regulations. With the process of reconstruction and actualization, then the state will actively build social-ecological awareness of Islam in order to realize a base of awareness, knowledge, and values of Islamic social ecology in society.


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