A number of custodians or guardians of Sacred Natural Sites will be attending the World Conservation Congress Forum.
The Task Force on Cultural and Spiritual Values of Protected Areas (CSVPA) of the World Commission of Protected Areas would like to take this opportunity to invite them to an informal dialogue. This will be an event by invitation only. It is hoped that the outcomes can be shared with a wider audience if appropriate but no arrangements for this has been made at this stage.
The objectives of the dialogue are:
a) for Custodians/Guardians to discuss amongst themselves at the opportunity for them to meet other Custodians is rare,
b) to enter into dialogue with members of the IUCN Task Force on Cultural and Spiritual Values of Protected Areas (CSVPA)
Date: Monday 6th 08.30 – 12:00 - 3.5 hours.
Venue: The Biblioteca Nacional de Catalunya (one of the main libraries of Barcelona on history). It is located in Las Ramblas a short distance from the main CSVPA accommodation. It is an interesting medieval building with two beautiful inner patios. Lunch or refreshments will be available at reasonable prices.
Host: Mercè Gárriz, Cap de l'Àrea de Difusió, Biblioteca de Catalunya, Tel. +34-93 270 23 00 Ext. 2117, mgarriz@bnc.cat http://www.bnc.cat
Programme:
The programme will consist of the following main elements but is flexible and can respond to demand:
1. Custodian Presentation: Custodians contribute their experience and issues related to their own Sacred Natural Sites.
2. Sacred Natural Site Guidelines: A response to the IUCN/UNESCO SNS guidelines; Sacred Natural Sites: Guidelines for Protected Area Managers. The guidelines are primarily aimed at government protected area managers with the purpose of improving the recognition and sympathetic management of Sacred Natural Sites in partnership their custodians/guardians. This will provide the opportunity for custodians to react to the guidelines. The Guidelines are organized into 6 principles:
i. Recognition
ii. Management
iii. Stakeholder Consent & Participation
iv. Knowledge & Understanding
v. Protection
vi. Rights
The Guidelines are available for downloading at http://data.iucn.org/dbtw-wpd/edocs/PAG-016.pdf
3. Open discussion: Opportunity for discussion over points raised
4. Position paper or other output: It could be possible to generate a position paper or statement, or mapping out a mechanism to achieve that, that custodians may wish
Participants:
Primarily Custodians or Guardians of sacred natural sites belonging to indigenous and mainstream faiths.
Secondarily supporters or associates of custodians
Facilitators
List of Custodians/Guardians.
Guardians of sacred site from Kyrgyz Republic
1. Choongmurunova Chachykei: She is 70 Years Old, Sheikh of Chynar Terek Mazar (sacred site), Kök Tokoi' Village, Talas Region. She is a real bearer of rituals that are conducted by Kyrgyz people. Islamic
2. Kadyrbek Dzhakypov: He is a local community healer from the Manjyly-Ata sacred place (Mazar) St,Ton village, Ton rayon, Issyk-Kul province, Kyrgyzstan. Islamic
Guardian from Mongolia,
3. Shagdar Yanzhinkham: She is the President of Mongolian Academy of Traditional Astrological Knowledge. She is from the long ancestral line of shamans, healer and lamas. She worked on restoration of sacred sites in Mongolian Dornod province in the locality of Dashbalbar. Yanzhilkham is a survived guardian of spirits (luus) of sacred waters. Buddhist.
Guardians from Republic of Altai (Russia)
4. Danil Mamyev: He is Director of ethno-natural park Uch-Enmek (community initiated), which protects sacred Karakol valley and director of NGO “Tengri—School of ecology of Soul”. Well respected elder of Altai people. Indigenous
Guardians from Baikal region (Russia)
5. Altan Erdeni: She is the President of NGO “Zamboolin – for moral rebirth and cultural development”, Republic of Buryatia. Traditional shamaness, spiritual leader of 9 Buryat clans. One of very few shamans who can awake and restore the ancestral lineage. She has been involved in restoration of sacred sites in the Selenga river valley. Indigenous
6. Unfortunately Makha is unable to come due to the ill health of his wife. Makha he is a Shaman of Ekhirit tribe of Ust-Ordynksy Buryat region of the Irkutsk province. He is 75 years old, one of the most respected elders in the Baikal region. He is initiator of movement to save sacred Mankhai Mountain. He is advisor for many NGOs involved in issue of preserving bio-cultural diversity. (mundane name Shabaev Terenty Vladimirovich) Indigenous
Custodians from Colombia
7. Rogelio Mejia He is a councilor (Cabildo Gobernador Arhuaco)of the Tayrona Indigenous People of the Sierra Nevada de Santa Marta. Indigenous.
8. José de los Santos Mama or spiritual leader of the Tayrona Indigenous People of the Sierra Nevada de Santa Marta. Indigenous.
9. Roberto Marín is a Barasano Indian, from the Pirá-Parana River, Colombian Amazon and leader of San Miguel community on the Pirá-Paraná River, founded the local indigenous organization ACAIPI (Association of Indigenous Captains and Traditional Authorities of the Pirá Paraná) and is currently responsible for guiding territorial ordering and environmental management. He has been working with the shamans and traditional authorities of the Pirá-Paraná River on ways to protect the traditional territory. A particular focus has been on the sacred natural sites, where the shamans negotiate with the ancestral ‘guardians’ over the use of the natural resources that have their origin in that place.
Custodians from Spain
10. Tashi Ling Barcelona (Buddhist)
Custodians from Australia
11. Dhimurru Indigenous Protected Area Senior Cultural Advisor Mawalan Marika and Director Djawa Yinupingu supported possibly by others that are the “back-up custodians”)
Custodian from South Africa
12. Mpatheleni Mapaulule, Community Leader, Venda, South Africa - Mphathaleni (Mpathe) Makaulule is engaged in a process of rediscovering local knowledge and cultural identity with the elders and youth of her community. Her father was a chief, a traditional healer and a farmer. Mpathe grew up mostly in a traditional way, with a great love of nature, culture and the traditions that she was brought up in. Her name means “build for me”. Since her father passed away she has taken her name as a call from the ancestors to uplift the Venda community in his name and to build for the future generation. She is currently involved in a legal challenge with the Ramunangi clan, who have a rich history as the rightful custodians of the sacred sites at Phiphidi waterfalls.
Total 10-15 custodians for a 3 hour discussion with translation
Others Potential participants : Forest Peoples Programme No feedback from Guillermo
Translators and Chaperones
- Tsedendambyn Altantstseg : She is Russian-Mongolian interpreter and chaperone on Yanzhilkham. She is actively involved in restoration of Mongolian crafts, including traditional techniques of processing of fine leather.
- Chagat Almashev: Director of Foundation for Sustainable Development of Altai. Initiated creation of Association of Park managers of the Altai Republic, leads efforts to protect Ukok—zone of Peace. Will serve as English-Russian interpreter for all indigenous participants from Russia, he has required interpretation-translation skills.
- Jyldyz Doolbekova: The Christensen Fund in-region consultant, she will chaperone Kyrgyz guardians.
- Erjen Khamaganova, TCF
- Phil Wise Both Ways Programme Dhimurru Indigenous Protected Area – Australia
- Guillermo Rodriguez-Navarro, Sierra Nevada de Santa Marta
- Gerardo Makuna - indigenous leader from the Apaporis River, Colombian Amazon (to accompany Roberto Marín)
Facilitation:
Members of CSVPA 4-5 people:
- Robert Wild
- Bas Verschuuren
- Josep Maria Mallarach
4. Toby McLeod – Sacred Land Film Project
Observers/Invitees/supporters: (subject to room size)
1. Gleb Raygorodetsky, TCF
2. Aroha Mead, CEESP
3. Madelon Lohbeck, CSVPA volunteer
4. Valerie Boll (Dhimurru)
5. Gathuru Mburu - Institute for Culture and Ecology, Kenya
6. Liz Hosken The Gaia Foundation, UK
7. Martín von Hildebrand founding Director of Fundación Gaia Amazonas, and Coordinator of the COAMA program.
8. Million Belay - MELCA, Ethiopia
9. Fiona Wilton - The Gaia Foundation
10. Tweedy Malagain - PNG
Any other suggestions from anyone?
Filming: The custodians from Central Asia have requested that the dialogue be filmed so they can take the results of the dialogue back to their communities, The Sacred Land Film Project will have a film crew available. If other custodians agree to filming or partial filming this can be arranged. Custodians will get the right to prior informed consent which includes screening the final film before it will be disseminated.
Background information and contributions from Custodians
- Response from Tayrona Sierra Nevada de Santa Marta, Colombia
- Poem from Buryat Peoples, Russia
A. Response from Tayrona Sierra Nevada de Santa Marta, Colombia The following is the response by the Custodians of the Sierra Nevada de Santa Marta for to the CSVPA Aliance workshop programme which includes the following: Recognition, Management, Intangible Values, Economics and Threats:
1. The Being, seen as a sacred site or territory
2. Components and relation of the Being
3. The principles of order
4. Functions of the society in their territory. Lineages
5. The development of order.
1. The Be: Be nenulang
Our vision is based on the Being of the Sierra Nevada is that it represents the indissoluble unity between the materiality and the spirit of the same that animates and which manifests itself in how the cultures that live in it reproduce it in our social organization in the way we seize it and our way of celebrating the cycles of life.
2. The components and relations of Being: Nujuákala
The entire territory of physical training in their units form and in relations that exist between them, are a model of the universe in the same manner as those elements and relations are shaped by our society, our cultures and what we are each in the unity of our body and our spirit.
3. The principle of command: Ezwama
The order and arrangements between the elements of nature and of life in people and society in our cultures, as a principle of authority, is set at the characteristics of natural landscapes that are perceived especially in certain places from which we can interpret, reproduce and preserve the order of the universe.
4. The functions of society for the area: lineages
The handling of the territory implies knowledge of the regulations of each space and its elements and compliance functions such as individual and collective action so the economic, social, cultural and political life is inextricably linked with the structure and functioning of the natural systems.
5. The development of order: Kwalama
The daily life of people and cultures in our society develops and builds permanently in a way that reproduces and transmits in members of society through collective celebration of special events, which represent the roles defined by our relationship with the territory, which, as individuals or as officials, each must perform in our culture to fulfill the mission of being protectors of balance in the universe.
Spanish version
Con el fin de entrar en este dialogo entre custodios de sitios sagrados debemos situarnos desde la visión indígena y la importancia de entrar en estos procesos de ordenamiento territorial con esta visión que caracteriza el territorio.
1. El Ser: Sé nenulang
Nuestra visión está basada en que el Ser de la Sierra Nevada consiste en que ella representa la unidad indisoluble entre la materialidad de la misma y el espíritu que la anima y que se manifiesta en la forma como las culturas que vivimos en ella la reproducimos en nuestra organización social, en nuestra forma de aprovecharla y nuestra forma de celebrar los ciclos de vida.
2. Los componentes y las relaciones del Ser: Nujuákala
Toda la formación física del territorio, en sus unidades de forma y en las relaciones que se dan entre ellas, constituyen un modelo del Universo de la misma manera que esos elementos y relaciones están modelados por nuestra sociedad, por nuestras culturas y por lo que somos cada uno en la unidad de nuestro cuerpo y de nuestro espíritu.
3. El principio del orden: Ezwama
El orden y el régimen entre los elementos de la naturaleza y el de la vida en las personas y de la sociedad en nuestras culturas, como principio de la autoridad, está establecido en las características de los paisajes naturales que se perciben en especial en determinados lugares a partir de los cuales somos capaces de interpretar, reproducir y conservar el orden del Universo.
4. Las funciones de la sociedad según el territorio: Los linajes
El manejo del territorio implica el conocimiento de la normatividad de cada espacio y sus elementos y el cumplimento de las funciones como ser individual y colectivo por lo que la actuación económica, social, cultural y política está inseparablemente ligada con la estructura y funcionamiento de los sistemas naturales.
5. El desarrollo del orden: Kwalama
La vida diaria de las personas y de la sociedad en nuestras culturas se desenvuelve y se construye permanentemente de una forma que se reproduce y se trasmite en los miembros de la sociedad a través de eventos especiales de celebración colectiva, donde se representan los papeles, definidos por nuestra relación con el territorio, que, como personas o como funcionarios, cada uno debemos realizar en nuestra cultura para cumplir con la misión de ser protectores del equilibrio en el Universo.
B. Alkhanai’s Message
Altan Erdeni – Shamaness and spiritual leader of 9 Buryat clans, Russia
(translation by Tristra Newyear)
Alkhanai’s Message
Though you have no faith in God,
Treasure what God has given!
You long to have it all at once:
Redemption for sins, a cure for illness…
You glance at the holy water, sacred and ancient,
As if it were some magic marvel.
You scoop it up greedily
To brew medicinal tea.
It doesn’t occur to you
That faith’s power lies in the soul.
What are you tourists doing, so-called pilgrims?
This sacred place reels, drunk, from you.
Liquor wafts like a poison.
The air smells only of intoxication.
All around, cigarette smoke fills the nose.
Children misbehave just like the adults.
This place of prayerful worship is littered with butts.
Instead of sweets and white milk,
You offer whatever filth is at hand
And receive in return what your actions deserve.
What are we hoping for,
Setting this example for our children?
Over how many centuries, how many ages
Do we want to destroy nature’s wonder?
How long will the patience
Of Alkhanai’s spirits endure?
If only you could hear
The messages they send us…
As one voice, they say:
“The Earth moans at people’s ignorance.
They don’t perceive us as protectors!
For ages, our names have been forgotten.
They all beg, ‘Come and help us!’
Whether they believe or not, they come in droves.
Our souls are exhausted.
Those of you who are spiritual, be reasonable,
Teach the correct path,
Not a drunken example.
The gods’ wrath knows no mercy!
The gods’ patience has an end!”
They will depart for the place
Where the mountain streams’ might is worshiped.
With our help, the power of the Protectors will fade,
And those who come after us will answer for it.
So think and ponder:
This treasure lies in our own home.
A prophet dwells on the Alkhanai.
The spirit who guards the power of the caves,
The spirit, the protector of mountain streams,
The lord of the deer, Alkhanai’s protectors:
These are our eternal guardians.
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