Abstract Book
1st Asian Conference on Biocultural Diversity
Thematic meetings and Poster Presentations
Policies and Actions on Biocultural Diversity
for Sustainable Communities[Electronic Version]

PrefaceThis book of abstracts has been published for the 1st Asian Conference on Biocultural Diversity
in Wakura-onsen, Nanao, Ishikawa prefecture, Japan. The conference has been organized by
UNESCO, the Secretariat of the Convention on Biological Diversity, United Nations University, theIshikawa Prefectural Government, and Nanao City.
The conference encompasses meetings in three thematic areas, composed of nine sessions and aposter session, around the general topic of “Policies and Actions on Biocultural Diversity for
Sustainable Communities.”
The purpose of the thematic meetings is to develop policy proposals for sustainable communities
through the sharing of effective practices and solutions to common problems in Asia. Specifically,
we hope that the meetings will do the following:
1. Provide good practices and policies including strategy, policy integration, and planning forconservation and sustainable utilization of biological and cultural diversity at multiple levels,
so as to enable community development while rebuilding the link between cultural practices
and biodiversity
2. Promote intellectual exchange and discussion on practical challenges, policy issues,academic research, and field education related to sustainable community development
through biocultural diversity and resource management
3. Identify lessons for community development that are applicable to the Asian context as wellas international society and global networks, such as internationally designated areas, fromthe outcomes of the discussions
To achieve these goals, we wish to involve participants from various sectors, such as policy anddecision makers at multiple levels (municipal, prefectural, state, national, international), academic
researchers, local practitioners, and social entrepreneurs, as well as university students.
The outcomes of the thematic meetings and poster session are expected to help us chart a newpathway forward in several areas:
1.
Inclusive strategy and planning at different administrative levels and academic evaluation of
biocultural diversity and how it can contribute to sustainable development, including
conservation and utilization in both urban and rural areas
2.
Improving practices of field education and challenging new, creative small businesses togenerate and utilize local biocultural resources and knowledge
3.
Mutual learning platform development and collaboration for biocultural resource
management among various internationally designated entities, such as in the Globally
Important Agriculture Heritage Systems (GIAHS) program, biosphere reserves, world
heritages, and other initiatives

“Policies and Actions on Biocultural Diversity for Sustainable Communities.”
Abstract Book of the thematic meetings and poster presentations of
1st Asian Conference on Biocultural Diversity, on October 27–29, 2016
Wakura-onsen, Nanao, Ishikawa prefecture, Japan [Electronic Version]
United Nations University Institute for the Advanced Study of Sustainability
Operating Unit Ishikawa/Kanazawa (UNU-IAS OUIK)
Shiinoki Cultural Complex, 3F, 2-1-1 Hirosaka, Kanazawa City, Ishikawa PrefectureJAPAN 920-0962 TEL +0081-76-224-2266; FAX +0081-76-224-2271; http://ouik.unu.edu/en/
ISBN: 978-92-808-4572-3 [Electronic Version]
Printed in Kanazawa, Japan
Copyright © 2016, UNU-IAS OUIK
EditorYoshihiko Iida, Ph.D.
Operating Unit Ishikawa/Kanazawa(OUIK), United Nations University Institute for the Advanced
Study of Sustainability (UNU-IAS)
In cooperation with
Mikiko Nagai, Arita Norie, Satomi Kubo,
Juan Pastor-Ivars, Akira Nagata, Yiu Evonne, Tsunao Watanabe(UNU-IAS OUIK)The abstracts of this book were NOT peer-reviewed but native-checked.
Citation
Iida, Y. (ed.) (2016) Policies and Actions on Biocultural Diversity for Sustainable Communities.
Abstract Book of the 1st Asian Conference on Biocultural Diversity, on October 27–29, 2016,
Wakura-onsen, Nanao, Ishikawa prefecture, Japan: UNU-IAS OUIK , Kanazawa, Japan.146 pp.
(ISBN 978-92-808-4572-3 [Electronic Version])
The abstract authors come not only from Asia but also from Africa, South America, and Europe.

Author’s location

Acknowledgement
We appreciate to be able to organize the thematic meeting and poster presentations with cooperationof following organizations of/related to the authors:

UNESCO; SCBD; American Museum of Natural History; Universiti Teknologi Malaysia;
IUCN; UNU-IAS; UNDP; Ministry of the Environment, Japan; The Ministry of Agriculture,
Forestry, and Fisheries of Japan; Ministry of Mahaweli Development and Environment, Sri
Lanka; Natural Resources Office Sabah; Aichi Prefecture; Kanazawa City; Nirmanee
Development Foundation, Sri Lanka; Society for Wetland Biodiversity Conservation Nepal;
University of the Philippines Los Baños, Philippines; Ishikawa Prefecture; the University ofTokyo, Japan; University of Brawijaya, Indonesia; Wageningen University, The Netherlands;
Applied Environmental Research Foundation, India; Kathmandu Forestry College; Ministry ofAgriculture and Food Industry, Malaysia; Bogor Agricultural University; Nomadic community,
Delger bag, Darvi sum, Khovd aimag, Mongolia; the community-based organisation Rushnoe,
Rasht district, Tajikistan; Agency for Cultural Affairs, Japan; Tokamachi city, Niigata, Japan;
Centre for Cultural Research & Documentation, India; Kanazawa University International
Student Center, Japan; Satoyama Satoumi Project, Kanazawa University, Japan; Team
Maruyama, Wajima, Japan; University of Toyama, Japan; FAO, Rome, Italy; Institute ofGeographic Sciences and Natural Resources Research, Chinese Academy of Sciences, China;
Ifugao State University, Philippines; Council for the Promotion of the Globally Important
Agricultural Heritage System in the Kunisaki Usa Area, Oita, Japan; Mount Hakusan Biosphere
Reserve Council, Japan; Ministry of Agriculture and Forests, Royal Government of Bhutan;
Management Coordination Forum of Taka Bonerate - Kepulauan Selayar Biosphere Reserve,
Indonesia; Altyn Emel (aspiring) Biosphere Reserve, Kazakhstan; Ministry of Environment andTourism, Government of Mongolia; Department of National Parks, Wildlife and Plant
Conservation, Thailand; Langbiang Biosphere Reserve, Vietnam; Odai Town Office,Mie,
Japan; Aya Town, Miyazaki, Japan; Yokohama National University, Japan; National DongHwa University, Taiwan; Asia Climate Change Education Center, Korea; Jeju National
University, Korea; World Heritage Studies, University of Tsukuba, Japan; Institute for Tropical
Biology and Conservation, Universiti Malaysia Sabah, Malaysia; Homestay Association of
Sabah, Malaysia; Federal Institute of Education, Science and Technology of Rio de Janeiro,
Brazil; Regional Agency of Protected Areas, Albania; Government of Chubut Province,
Argentina; North Regional Delegation for Forestry and Wildlife, Cameroon; Pronativo,
Concepción, Chile; Odisha Forestry Sector Development Project, India; Rourkela Forest
Division, Rourkela, Odisha, India; NGO “3E-Education for Energy and Environment”, Kosovo;
Ministry of Natural Resources, Energy and Mining, Malawi; Department of Fisheries, Sabah,
Malaysia; District Soil Conservation Office, Tanahun District, Nepal; Ministry of Forests andSoil Conservation, the Government of Nepal; The Climate Change and Development Authorityof Papua New Guinea; Ohno Charcoal Factory, Suzu, Japan; Kanakura Research Institution of
Nature and Culture; Duesseldorf University, Germany; Institute of Noto Satoumi Education andStudies, Noto, Japan; Ishikawa prefectural university, Japan; Hakusan Tedorigawa Geopark
Promotion Council, Japan; Ohta Farm, Torigoe, Hakusan, Japan; Fukui Prefecture Government;
The Commemorative Foundation for the International Garden and Greenery Exposition, Osaka,
Japan, 1990 (Expo '90 Foundation); Tohoku University, Sendai, Japan; Kyoto University,
Japan; University of Hyogo, Awaji, Japan; and special thanks to Japan International
Cooperation Agency (JICA).

Table of Contents
THEMATIC MEETING"Policies and Actions on Biocultural Diversity for Sustainable Communities"
Keynote speech -Koji Nakamura, Kanazawa University…………………………………….……... 1

THEMATIC MEETING 1(Chair: Hellin Brink, UNESCO-SCBD Joint Programme)
Policy Coordination for the Promotion of Biological and Cultural Diversity
Session A: International Programme on Biocultural Diversity……………………….... 3-12
Session B: Biocultural Policy at the National and Regional Level…… ………………. 13-22
Session C: Local Partnership and Policy Implementation…… ……………………….. 23-30
THEMATIC MEETING 2 (Chair: John Scott, Secretariat of the Convention on Biological Diversity)
Sustainable and Equitable Use of Biocultural Resources and Capacity Building
Session D: Utilization of Local Biocultural Resources 1……………………………… 31-38
Session E: Utilization of Local Biocultural Resources 2…………………………........ 39-46
Session F: Human Resource Development for Biocultural Approaches……………… 47-57
THEMATIC MEETING 3 (Chair: Masahito Yoshida, University of Tsukuba)
Biocultural Approaches for Sustainable Development of Internationally Designated Areas
Session G: Local Community Development through GIAHS………………………… 58-63
Session H: Involving Local People in Biosphere Reserves………………………........ 64-67
Session I: Local Management Using Multiple International Designations………........ 68-76
POSTER PRESENTATIONS……………………………………………………………..77-145

目次
分科会「持続可能なコミュニティのための生物文化多様性に関わる政策と行動」
基調講演 中村浩二/金沢大学................................................................. 1

第 1 分科会

生物文化多様性の展開に向けた政策調整(座長：ヘレン・ブリンク/ユネスコ-生物多様性条約事務局共同プログラム)
セッション A: 生物文化多様性に関わる国際プログラム................................... 3-12
セッション B: 国や地方レベルの生物文化多様性に関わる政策............................. 13-22
セッション C: 地域のパートナーシップと政策実践....................................... 23-30

第 2 分科会

生物文化資源の持続可能で公正な活用と人材育成の好循環(座長：ジョン・スコット/生物多様性条約事務局)
セッション D: 生物文化資源の活用①................................................... 31-38
セッション E: 生物文化資源の活用②................................................... 39-46
セッション F: 生物文化的アプローチのための人材育成................................... 47-57

第 3 分科会

国際認証地域における地域づくりのための生物文化的アプローチ(座長：吉田正人/筑波大学)
セッション G: 世界農業遺産を通じた地域づくり......................................... 58-63
セッション H: 地域の人びとのユネスコエコパークへの参画............................... 64-67
セッション I: 複数の国際認証を地域経営に活かす....................................... 68-76

ポスター発表........................................................................ 77-145

THEMATIC MEETING 1:
Policy Coordination for the Promotion of Biological and Cultural Diversity
第 1 分科会

生物文化多様性の展開に向けた政策調整

SESSION A: International Programme on Biocultural Diversity
セッション A: 生物文化多様性に関わる国際プログラム
10:30-10:45

UNESCO-SCBD Joint Programme on the Links between Biological and Cultural
Diversity
Ana Persic1, John Scott2, Hellin Brink3* / UNESCO1, SCBD2, American Museum of Natural History3*
ユネスコ-生物多様性条約事務局共同プログラム-生物多様性と文化多様性のつながり/アナ・パーシック 1、ジョン・スコット 2、ヘリン・ブリンク○3/国連教育科学文化機関 1，生物多様性条約事務局 2，アメリカ自然史博物館
3

10:45-11:00

Revisiting the Asian Philosophy of Protected Areas from a Bio-Cultural
Perspective
Amran Hamzah / Centre for Innovative Planning and Development Universiti Teknologi Malaysia; IUCN
Regional Councillor
生物文化多様性の視点から保護地域のアジア的思想に立ち戻る/アムラン・ハムザ/マレーシア工科大学イノベイ
ティブ計画開発センター; 国際自然保護連合地域理事

11:00-11:15

The UNU-IAS ISI Project and Biocultural Diversity
William Dunbar / United Nations University Institute for the Advanced Study of Sustainability (UNU-IAS)
国連大学サステイナビリティ高等研究所国際 SATOYAMA プロジェクトと生物文化多様性/ウィリアム・ダンバー/国連大学サステイナビリティ高等研究所

11:15-11:30

A Community-Based Approach to Resilient and Sustainable Landscapes: Lessons
from the COMDEKS Programme
Diana Salvemini / United Nations Development Programme (UNDP)
回復力をもつ持続可能なランドスケープに向けたコミュニティベースアプローチ：COMDECS（SATOYAMA イニシア
ティブのための地域開発と知識マネジメント）プログラムの経験から/ディアナ・サルヴェミニ/国連開発計画

11:30-11:45

Multi-Dimensional Interactions for Biocultural Diversity: Making a New Pathway
through UNU-IAS OUIK’s activities
Yoshihiko IIDA/Operating Unit Ishikawa/Kanazawa (OUIK) United Nations University Institute for the
Advanced Study of Sustainability (UNU-IAS)
生物文化多様性に向けた多元的相互作用：国連大学いしかわ・かなざわオペレーティング・ユニットの活動を通じた新たな展開/飯田 義彦/国連大学サステイナビリティ高等研究所いしかわ・かなざわオペレーティング・ユニ
ット

11:45-12:00

Discussions 討議

SESSION B: Biocultural Policy at the National and Regional Level
セッション B: 国や地方レベルの生物文化多様性に関わる政策
13:30-13:45

The National Biodiversity Strategy and Local Biodiversity Strategies in Japan
Aya Yatsumoto / Ministry of the Environment, Japan
日本の生物多様性国家戦略と地域戦略/八元 綾/環境省（日本）

13:45-14:00

Biodiversity Strategy on Agriculture, Forestry, and Fisheries in Japan
Ichiro Nakagawa / The Ministry of Agriculture, Forestry, and Fisheries of Japan
日本の農林水産業に関わる生物多様性戦略/中川 一郎/農林水産省（日本）

14:00-14:15

Living Within the Seasonal Rhythm of Nature: The Sri Lankan Biocultural
Diversity Experience
R.P.L.C. Randeni / Biodiversity Secretariat, Ministry of Mahaweli Development and Environment
自然のリズムと共に生きる：スリランカの生物文化多様性の経験/R.P.L.C. ランデニ/マハウェリ開発環境省（スリランカ）

14:15-14:30

Introduction and Policy Coordination for the Promotion of the Links between
Biodiversity and Cultural Diversity in Sabah, Malaysia
Gerald J. Jetony / Natural Resources Office Sabah
マレーシア・サバ州における生物文化多様性の促進に向けた政策調整と事例紹介/ジェラルド・ジェトニー/サバ州天然資源事務所

14:30-14:45

Aichi’s Strategy toward Conservation of Biocultural Diversity
Saori Yamashita /Natural Environment Division, Department of the Environment, Aichi Prefecture

生物文化多様性保全に向けた愛知の戦略/山下 沙織/愛知県環境部

14:45-15:00

Discussions 討議

SESSION C: Local Partnership and Policy Implementation
セッション C: 地域のパートナーシップと政策実践
15:30-15:45

Biodiversity and Community Development in Kanazawa
Hidetada Kuwahara / The Environmental Policy Section, Kanazawa City
生物多様性の恵みと金沢のまちづくり/桑原 秀忠/金沢市環境局環境政策課

15:45-16:00

Biocultural Diversity in Sri Lanka: Local Practice and Policy Implementation
Nimal Hewanila / Nirmanee Development Foundationスリランカの生物文化多様性：地域実践と政策/ニマル・ヘワニラ/ニルマニー・デヴェロップメント・ファンデーション

16:00-16:15

Traditional Biocultural Diversity of Salpa Pokhari in Nepal
Kamal Kumar Rai / Indigenous Knowledge and People Network, Society for Wetland Biodiversity
Conservation Nepal
ネパール、サルパ・ポカリ山岳湖の伝統的な生物文化多様性/カマル・クマール・ライ/ネパール湿地生物多様性
保全協会、伝統的知識と人のネットワーク

16:15-16:30

A Lake of Tragedies and Opportunities: Good-Intentioned Policies thatDrowned Local Communities, and What Rescue Opportunities Can Be Seized
Decibel V. Faustino-Eslava and fourteen others / School of Environmental Science and Management,
University of the Philippines Los Baños, Philippines
悲劇と好機の湖-ラグナ湖：コミュニティを疲弊させる優等生的政策、そしてどんな救済策が講じられるか/デシ
ベル・ファウスティノ-エスラヴァ○ 他 14 名/フィリピン大学ロスバニョス校 環境科学・マネジメント研究科

16:30-16:45

Ishikawa Satoyama Promotion Fund
Akira Kitayama / Satoyama Promotion Office, Agriculture, Forestry and Fisheries Department, Ishikawa
Prefecture
いしかわ里山振興ファンド/北山 章/石川県農林水産部里山振興室

16:45-17:00

Discussions 討議

THEMATIC MEETING 2:
Sustainable and Equitable Use of Biocultural Resources and Capacity Building
第 2 分科会

生物文化資源の持続可能で公正な活用と人材育成の好循環

SESSION D: Utilization of Local Biocultural Resources 1
セッション D: 生物文化資源の活用①
10:30-10:45 Nurturing Venison as a “New” Bio-culture in Japan: Perspectives from Food
Security, Bio-ethics and Comparative Cultural Analysis
Toshinori Tanaka / Graduate School of Frontier Sciences, the University of Tokyo
日本における「新たな」生物文化としての鹿肉利用: 食の安全保障、生命倫理、比較文化からの視点/田中俊徳/
東京大学新領域創成科学研究科（日本）

10:45-11:00 Participatory Learning to Diversify Fodder Crop Production in Small Dairy
Farms surrounding the Natural Forest Area of Konto Watershed, Malang,Indonesia
Uma Khumairoh1,2*, Adi Setiawan1 and Egbert A. Lantinga2 / Faculty of Agriculture, University of Brawijaya,
Malang, Indonesia1 ; Farming Systems Ecology Group, Wageningen University, The Netherlands2
小規模酪農場での牧草生産の多様化のための参加型学習：マレーシア・マラン県カント流域の天然林地域を事例に/ウマ・クマイロ○、アディ・セティアワン、エグバート・ランティンガ/ブラウィジャヤ大学農学部（インドネシア）

11:00-11:15 Conservation of Biocultural Diversity on Sacred Groves: Opportunities for
Sustainable Future
Archana Godbole / Applied Environmental Research Foundation, India「鎮守の森」の生物文化多様性保全：持続可能な将来のための好機/アルチャナ・ゴドボル/応用環境研究財団（インド）

11:15-11:30 Integrating Wild Herbal Medicinal Plant Domestication into a Local Biodiversity
Strategy and Action Plan as a Means for Improving Local Livelihoods
Bishnu Hari Pandit1* 、Federico Lopez-Casero Michaelis 2/ Kathmandu Forestry College 1*
野生薬用植物の栽培化の取組を生物多様性地域戦略に統合する：地域の生業を改善する方法として/ビシュヌ・パ
ンディト○、フェデリコ・ロペス-カセロミカエリス/カトマンズ森林大学（ネパール）

11:30-11:45 Utilisation of Local Biocultural Diversity Resources – Traditional Knowledge in
the Agriculture Ecosystem within the Crocker Range Biosphere Reserve, Sabah,
Malaysia
Elizabeth Malangkig / Department of Agriculture Sabah, Ministry of Agriculture and Food Industry
クロッカーレンジユネスコエコパークの農業生態系と伝統的知識/エリザベス・マランキグ/サバ州農業食品産業
省農業局（マレーシア）

11:45-12:00 Discussions 討議

SESSION E: Utilization of Local Biocultural Resources 2
セッション E: 生物文化資源の活用②
13:30-13:45

Biocultural Characteristics of Baduy People (Banten, Indonesia): Life History andRice Farming
Bambang Suryobroto1*and Eneng Nunuz Rohmatullayaly1 / Bogor Agricultural University1
インドネシア・バンタンのバデュイ民の生物文化的な特徴：生活史と稲作/バンバン・スリョブロト○、エネン
グ・ヌムズ・ローマツリャヤリ/ボゴール農科大学（インドネシア）

13:45-14:00

The Golden Interweave of “Human-Nature-Culture” as a Model of Community
Development: A Case Study from the Pastoralist Landscape of Darvi sum, Khovd
aimag, Mongolia
Bazar Losol / Nomadic herder, Delger bag, Darvi sum, Khovd aimag: Holding the title of the nation’s“shepherd of a thousand heads of livestock”
地域づくりモデルとしての「人間-自然-文化」の紡ぎあい:モンゴル国ホブド県ダルヴィ郡の牧畜民景観の事例から/バザール・ロソル/遊牧民（ダルヴィ郡デルゲル村）、モンゴル国認定「牧畜の名手」（モンゴル）

14:00-14:15

Restoring the Roots and Co-creating Beauty: A Case Study on Reviving CulturalLandscape of Jaffr (the Rasht valley, Tajikistan)Mirzoshoh Akobirov / Head of the community-based organization Rushnoe, Rasht district, Tajikistan:Awarded the title of the Best Orchard Keeper of Tajikistan in 2013
ルーツの再興と美の共創：タジキスタン・ラシュト谷ジャフルの文化的景観の再生/ミルゾショフ・アコビロフ/
ルシュヌ自治会（ラシュト郡）、タジキスタン国認定 2013 年「果樹栽培の名手」（タジキスタン）

14:15-14:30

Creating Positive Cycle on Preservation and Utilization of Cultural Resources

Kyoko Kanno / Department of Cultural Properties, Traditional Culture Division, Agency for Cultural Affairs,
Japan
文化資源の保護と活用の好循環へ/菅野 恭子/文化庁文化財部伝統文化課（日本）

14:30-14:45

Daich’s Modern Art Festival: Echigo-Tsumari Art Triennial
Masanori Watanabe / Industry & Tourism Department, Tokamachi city, Nigata prefecture
大地の芸術祭

14:45-15:00

越後妻有アートトリエンナーレ/渡辺 正範/新潟県十日町市産業観光部（日本）Discussions 討議

SESSION F: Human Resource Development for Biocultural Approaches
セッション F: 生物文化的アプローチのための人材育成
15:30-15:45

Community-Driven Initiatives as a Way to Strengthen Bio-cultural Traditions in
Indigenous Communities: Experiences from Arunachal Pradesh in India’s
northeast
Moji Riba / Centre for Cultural Research & Documentation, India
在地コミュニティの生物文化的伝統を強化する方法としての地域主導型イニシアティブ：インド北東部アルナッチャル・プラデッシュ州からの経験/モジ・リバ/文化研究・記録保存センター（インド）

15:45-16:00

Development of the Integrated Education Fieldworks for the Biocultural Diversity:
Learning from the Rural Areas of Ishikawa Prefecture
Aida Mammadova1* and Yoshihiko Iida / Kanazawa University International Student Center, Japan1*
生物文化多様性のための統合的なフィールドワーク教育の開発：石川の地域社会からの学び/アイーダ・ママドヴ
ァ 1○、飯田義彦 2 / 金沢大学留学生センター1（日本）

16:00-16:15

Engaging the Youth in Revitalizing Biological and Cultural Diversity: Insights fromthe Philippines and Internationally
Jocelyn Carino-Nettleton / Forest Peoples Programme, Philipine
生物文化多様性の活性化における若手人材の活用：フィリピンと世界からの洞察/ジョスリン・カリノ-ネトルトン/フォレスト・ピープル・プログラム（フィリピン）16:15-16:30

Human Capacity Building in the GIAHS “Noto’s Satoyama and Satoumi” in Japan
Shinsaku Koji* and eight others / Satoyama Satoumi Project, Kanazawa University
世界農業遺産「能登の里山里海」における人材育成/小路晋作○ 他 8 名/金沢大学里山里海プロジェクト（日本）

16:30-16:45“Forest of Yoboshi-go”: Place-based Learning in the Satoyama in Noto
Yuki Hagino1, Koji Ito1,2 and Kiichiro Hagino1,3* / Team Maruyama1, Noto’s Satoyama Satoumi Research
Project, Kanazawa University2, Department of Art and Design, University of Toyama3「よぼし子の森」：能登の里山地域における土地に根差した学びの場/萩のゆき 1、伊藤浩二 2、萩野紀一郎 1,3○/まるやま組 1、金沢大学能登里山里海研究部門 2、富山大学芸術文化学部 3（日本）

16:45-17:00

Discussions

討議

THEMATIC MEETING 3:
Biocultural Approaches for Sustainable Development of Internationally
Designated Areas
第 3 分科会

国際認証地域における地域づくりのための生物文化的アプローチ

SESSION G: Local Community Development through GIAHS
セッション G: 世界農業遺産を通じた地域づくり
10:30-10:45 Progress in Fifteen Years and Future Prospects of the GIAHS Program
Yoshihide Endo / GIAHS Coordinator, FAO
世界農業遺産プログラムの 15 年の進展と今後の展望/遠藤 芳英/国連食糧農業機関・世界農業遺産事務局（イタリア）10:45-11:00 Eco-Cultural Industrial Promotion through GIAHS in China
Qingwen Min* , Wenjun Jiao / Institute of Geographic Sciences and Natural Resources Research, Chinese
Academy of Sciences
中国における世界農業遺産を通じた生態文化産業の展開/ミン院地理科学・資源研究所

チィンウェン○、ジャオ

ウェンジュン/中国科学11:00-11:15 Promoting Biocultural Diversity through Human Development: The Case ofPhilippine-Japan GIAHS Twinning Satoyama Meister Training Program
Napoleon K. Taguiling / Ifugao State University
人材育成を通じた生物文化多様性の展開：フィリピンと日本の世界農業遺産における里山マイスター研修プログラ
ム間の連携を事例に/ナポレオン・タグイリン/イフガオ州立大学

11:15-11:30 Pursuing Regional and Historic Evidence of the Coexistence of Human Activity andNature for the Dynamic Conservation of Kunisaki Peninsula Usa GIAHS
Hiroaki Hayashi / Council for the Promotion of the Globally Important Agricultural Heritage System in the
Kunisaki Usa Area
人間活動と自然との共生を示す地域史的な実例の探求：国東半島宇佐地域世界農業遺産の動的保全に向けて/林浩昭/国東半島宇佐地域世界農業遺産推進協議会（日本）

11:30-11:45 Agricultural Activities in Hakui city designated as GIAHS
Masamitsu Hachinota / Hakui city, Ishikawa, Japan
世界農業遺産地域・羽咋市の農業の取組/八野田

11:45-12:00 Discussions

正光/羽咋市（日本）

討議

SESSION H: Involving Local People in Biosphere Reserves
セッション H: 地域の人びとのユネスコエコパークへの参画
13:30-13:45 Involving Local People in Asian Biosphere Reserves: From the Case Study of Mount

Hakusan Biosphere Reserve
Shinsuke Nakamura1* and Yoshihiko Iida2 / Mount Hakusan Biosphere Reserve Council1, United Nations
University Institute for the Advanced Study of Sustainability, Operating Unit Ishikawa / Kanazawa 2
アジアのユネスコエコパークにおける地域の人々の参画：白山ユネスコエコパークを事例に/中村真介 1、飯田義彦
2/白山ユネスコエコパーク協議会 1、国連大学サステイナビリティ高等研究所いしかわ・かなざわオペレーティン
グ・ユニット 2（日本）

13:45-14:00 Report 1 on On-the-field Workshop for Asian Biosphere Reserves’ Local

Practitioners in Mount Hakusan Biosphere Reserve
Phenden Gyamtsho1, Madina Salmenova2, Wimonmart Nuipakdee3 / Ministry of Agriculture and Forests, Royal
Government of Bhutan1, Altyn Emel (aspiring) Biosphere Reserve, Kazakhstan2, Department of National Parks,
Wildlife and Plant Conservation, Thailand3
白山ユネスコエコパークでの「アジアのユネスコエコパーク現場実務者対象現地研修会」報告①/フェンデン・ギャ
ムツォ 1、マディナ・サルメノヴァ 2、ウィモンマート・ヌィパクディ 3/ブータン王国農業森林省 1、アルトゥン・エ
メルユネスコエコパーク申請地域（カザフスタン）2、タイ王国国立公園・野生動植物保全局 3

14:00-14:15 Report 2 on On-the-field Workshop for Asian Biosphere Reserves’ Local

Practitioners in Mount Hakusan Biosphere Reserve
Jusman1, Gal Chinbat2, Ton That Minh3/ Management Coordination Forum of Taka Bonerate - Kepulauan
Selayar Biosphere Reserve, Indonesia 2, Ministry of Environment and Tourism, Government of Mongolia 6,
Langbiang Biosphere Reserve, Vietnam8
白山ユネスコエコパークでの「アジアのユネスコエコパーク現場実務者対象現地研修会」報告②/ジュスマン 1、ガル・シンバット 2、トン・タット・ミン 3/タカ ボネラテ-ケプラウアン スラヤーユネスコエコパーク管理調整機構（インドネシア）1、モンゴル国環境観光省 2、ランビアンユネスコエコパーク（ベトナム）3

14:15-14:30 What the Mount Odaigahara, Mount Omine & Osugidani Biosphere Reserve links
Satoru Nishide / Odai Town Office, Mie, Japan
大台ヶ原・大峯山・大杉谷ユネスコエコパークが紡ぐコト/西出 覚/大台町（日本・三重）

14:30-14:45 Utilization of the Ecosystem Services in the Past Half-Century of Aya Town
Nobuki Kawano/Aya Town, Aya Biosphere Reserve Promotion Office, Miyazaki, Japan
綾町の生態系サービス利活用の半世紀のあゆみ/河野円樹/綾町ユネスコエコパーク推進室（日本・宮崎）

14:45-15:00 Discussions

討議

SESSION I: Local Management Using Multiple International Designations
セッション I:複数の国際認証を地域経営に活かす
15:30-15:45 Why We Encourage Multiple Designations of Biosphere Reserves with Others
Hiroyuki Matsuda1* and Akiko Sakai1/ Faculty of Environment and Information Sciences, Yokohama National
University1*
なぜユネスコエコパークは複数認証を促進するのか/松田裕之○、酒井暁子/横浜国立大学環境情報研究院（日本）

15:45-16:00 Infusing the Satoyama Initiative Concepts into the National and Local Context: aCase Study of the Participatory Planning and Monitoring Process of an Indigenous
Rice Paddy Cultural Landscape, Taiwan
Kuang-Chung Lee / National Dong-Hwa University, Taiwan
里山イニシアティブの考え方を国や地域の文脈に位置づける：伝統的稲作の文化的景観における参加型計画立案とモニタリング/クアン-チュン・リー/国立東華大学（台湾）

16:00-16:15 Human and Nature Interaction in Ifugao Satoyama Landscape: UNESCO-Inscribed

Heritage Site and GIAHS
Vicky Cadalig-Madangeng / Ifugao State University
イフガオ里山景観における人と自然の相互作用：ユネスコ世界遺産と世界農業遺産/ヴィッキー・カダリグ-マダン
ゲン/イフガオ州立大学（フィリピン）16:15-16:30 Establishment of an Integrated Management System for Multi-Internationally

Designated Areas
Dai-Yeun Jeong / Asia Climate Change Education Center, Korea
複数の国際認証地域の統合的なマネジメントシステムの構築/ジョン デヨン/アジア気候変動教育センター(韓国)

16:30-16:45 Possible Multiple Nominations between World Heritage and Other International

Conservation Instruments
Masahito Yoshida / World Heritage Studies, University of Tsukuba
世界遺産と他の国際的な保全ツールとの重複推薦の可能性/吉田正人/筑波大学世界遺産専攻（日本）

16:45-17:00 Discussions

討議

The List of Poster Presentations
Poster No.
1.

2.

3.
4.
5.

6.

7.
8.
9.
10.
11.
12.

13.
14.
15.

16.

17.
18.

19.
20.
21.
22.
23.
24.

Protected Areas in Bhutan: A conservation network - in pursuit of balancing development,
conservation and livelihoods
Phenden Gyamtsho*, Wangdi Dukpa
Involving Local Communities through Marine Ecotourism Development Initiatives: Experience inTaka Bonerate–Kepulauan Selayar Biosphere Reserve
JusmanThe Interaction of Local People with the Altyn Emel Biosphere Reserve, Kazakhstan
Madina Salmenova
Biosphere Reserves of Mongolia: Efforts for Proper Management with Local People
Gal Chinbat
Knowledge Transfer of the Micropropagation Technique of the Blue Vanda Orchid (Vanda coerulea)
for Community-Based Conservation Projects in Mae Sa-Kog Ma Biosphere Reserve, Chiang Mai,
ThailandWimonmart Nuipakdee
Biodiversity, Cultural Diversity and Payment of Environmental Services in Langbiang Biosphere
Reserve
Ton That Minh
BORNEENSIS — a Central Collection of Biocultural Resources in Sabah Borneo
Charles S. Vairappan
Homestay Program: Benefits to the Local Community in Sabah
Duanis Magirong
Assessing Socio-Ecological Systems (SES): Visioning a Sustainable Future of Laguna de Bay
Maria Victoria O. Espaldon, Carmelita M. Rebancos*, Sofia A. Alaira, Lourriel S. Macale
Biocultural Diversity, Law and Cities
Guilherme Cruz de Mendonça
Protected areas: Boosting ecotourism in Albania
Enea Zenuni
Biocultural diversity and conservancy education for primary school students in Patagonia, Argentina
via the cosmogony of indigenous community representatives and park rangers’ field experiences
Roberto José Bubas
Saving Wildlife Corridors in Bénoué National Park in Northern Cameroon
Simeu Walters Youbi
The Chepe Hill Case Study: Recovering Biological and Cultural Context
Alejandra Soto-Prado
Introducing Thysanolaena maxima (Hill Broom Grass) Cultivation and Developing Small Scale
Business Activities in Kandhamal District
Prakash Chand Gogineni
A Community-Based Project for Sustainably Managing and Restoring a Degraded Forest Landscapein Rourkela Forest Division, India
Sanjeet Kumar*, A.K. Pattanaik
Asian trees: Improving air quality in Kosovo
Emira Polloshka
Landscape Restoration through Farmers’ Catchment Activities: Fighting Deforestation and
Improving Crop Production in Mlauli and Damnbe Areas, Malawi
Emmanuel William Ngwangwa
Implementing an Ecosystem Approach to Fisheries Management in Sabah, Malaysia
Jessie Beliku
Local People’s Participation in Watershed Management in Nepal
Nirmal Thapa
Developing a strategic framework to conserve and exploit biological diversity in Nepal
Manoj Chalise
The Tree Kangaroos of Papua New Guinea
Leilani Kambuou
Reforestation program for promotion of top grade charcoal production in the Noto Peninsula, Japan
Choichiro Ohno*, Haruka Naya, Koji Ito, Shinsaku Koji
Management of Agricultural Tools as Local Biocultural Resources in the Noto Peninsula, Japan
Sakiko Kawabe

25. An action of Kanakura community for restoration of the community by utilizing biodiversity andculture based on landscape of the terraced paddy fields
Shinya Nomura*, Eijun Ishizaki
26. How International Designation of Biocultural Diversity Can Support Marginalized Groups: The
Case of Wajima City’s Ama Community
Timo Thelen
27. The introduction of “Satoumi learning” at schools in Noto
Makoto Urata*, Kyoko Matsumoto, Koji Yachiguchi, Nobuo Suzuki, Kazuichi Hayakawa
28. Experience Learning Programs of Noto’s GIAHS: Development and PracticeKoji Ito*, Shinsaku Koji
29. Current Status and Issues of Environmental Education Related to Biodiversity at Schools within
Noto GIAHS
Sayako Koyama*, Yoshihiko Iida, Shinsaku Koji, Koji Ito, Mikiko Nagai, Koji Nakamura
30. Cooperation with Farmers, Sake Brewers, and Students: Creating a New Brand of Sake
Shuichiro Kajima*, Rodrigo Jose Mundo
31. Possibility of Revitalization Activities Using SATOUMI Bioresources
Ryohei Yamashita*, Mariko Kono
32. Synergy between designated sites: The initiative of Mount Hakusan Biosphere Reserve and Hakusan
Tedorigawa Japanese Geopark
Shinsuke Nakamura*, Tsuyoshi Hibino
33. Linking Geodiversity, Biodiversity & Cultural Diversity: The Geostory of Hakusan Tedorigawa
Japanese Geopark
Tsuyoshi Hibino*, Shinsuke Nakamura
34. "Welcome back, fireflies": Rice farming in harmony with biodiversity
Yutaka Ohta
35. Restoration of Ecological Networks in Agricultural Landscape: Linkage between Scientific Researchand Policy Making
Ryuji Yonekura
36. The Traditional System of Combining Fishing and Agriculture in the Mikata Five Lakes: Sustainable Use of Satoumi, Satochi, and Satoyama- (Efforts in Order to be Designated as GIAHS)
Kouichi Sasaki
37. Satoyama Culture for Future Generations: A Case Study in Sakihama
Noriaki Otsuki*, Dai Oguri
38. Geographical Pattern of Wild Edible Plants: Supply and Utilization in Tohoku District, Japan
Haruka Sasaki*, Masahiro Aiba, Michio Oguro, Tohru Nakasizuka
39. Interrelationships among Cultural and Provisioning Ecosystem Services tightly Linked to Tree
Species
Chihiro Oka*, Masahiro Aiba, Toru Nakashizuka
40. Sustainably Exploiting the Natural Environment and Cultural Diversity through Community
Initiatives: Two Case Studies in the City of Tanabe and the Town of Shirahama in Wakayama
Prefecture, Japan
Miki Yoshizumi*, Hirohide Kobayashi
41. Abundant Knowledge of Wild Fruit Use among Elders: “Wisdom of the Elders” or “Loss ofExperience” as a Mechanism Explaining the Pattern
Kaori Okui*, Yoshihiro Sawada, Takehito Yoshida
42. Impacts of Traditional Culture Inheritance on the Maintenance of Village Functions: A Case Studyof Nouson Kabuki in Shodoshima, Japan
Moe Nonoshita*, Izuru Saizen
43. Efforts for Regional Revitalizationthrough Utilizing Abandoned Farmland in Shitaru, Tsushima City,
Nagasaki Prefecture, Japan
Natsuko Shigehara*, Shozo Shibata

Thematic Meeting1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Keynote speech

Policy and Actions on Biocultural Diversity for Sustinable
Development of Local Communities
Koji Nakamura
Kanazawa University
Contact: kojink@staff.kanazawa-u.ac.jp
Keywords: Japan Satoyama Satoumi Assessment (JSSA), Multi-stakeholder, International designation,
Human capacity building, Local initiative

Satoyama-Satoumi ecosystems and biocultural diversity
The Satoyama and Satoumi, traditional rural landscape and seascape, respectively, of Japan,
have been sustainably managed for long time by human activities, i.e. agriculture, forestry andfishery (Japan Satoyama Satoumi Assessment, JSSA, 2010, 2012). In Ishikawa Prefecture,
biocultural diversity in Satoyama and Satoumi is very rich. So that "Noto's Satoyama andSatoumi" was designated as Globally Important Agricultural Heritage Systems (GIAHS) in
2011 and Mount Hakusan as UNESCO's Biosphere Reserve (BR) in 1980 (extended nominationin 2016).
These international designations have been encouraged local communities to be aware of theimportance of biocultural diversity and sustainable development. However, Satoyama andSatoumi areas in Noto and Hakusan and also in other areas of Japan have been suffering fromserious depopulation and ageing population, resulting the deterioration of ecosystem services
and loss of traditional culture (JSSA, ditto). JSSA defined traditional rural ecosystems such as
Satoyama and Satoumi as socio-ecological landscapes and seascapes (SELPSs) for international
comparison and sharing the problems and perspectives. SEPLSs are widespread over Asia andother regions of the world and are often facing the threats from population problems like inJapan and those from destruction and overexploitation in some developing countries. Japanfinds itself in the position of a “developed” country, facing many serious challenges like
Satoyama and Satoumi deterioration, which other countries will one day also be facing. In thismeeting we Japanese like to share the issues through the discussions on biocultural diversity.
Contents of the thematic meetings
Meeting 1: Policy coordination for the promotion of biological and cultural diveristy.
Speakers are invited from international programs (UNESCO-SCBD, IUCN, UNUIAS ISI, UNDP-COMDEKS, UNU-IAS OUIK), national and local levels in Japan,
Malaysia, Sri Lanka, Nepal and Philippines.
Meeting 2: Sustainable and equitable use of biocultural resouces and capacity building forbiocultural approach.
Case studies from Japan, Indonesia, Inidia, Nepal, Malaysia, Monogolia, Tajikistan
and Philippines are reported.
Meeting 3: Biocultural approch for sustainable development of internatioanlly designated sites.
(1) For Globally Important Agricultural Heritate Systems (GIAHS), reports fromGIAHS Secretariat of FAO and the cases in China, Philippines and Japan (Kunisaki
and Noto) will be presented.

1

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan(2) For UNESCO's Bioshpere Reserves (BR), reporters are from Japan (Hakusan, Odai
and Aya) and from the participants, including Bhutan, Kazakustan, Thailand,
Vietnam, Indonesia and Mongolia, of On-the field Workshop for Asian Bioshphere
Reserves.
(3) Benefits of multi-international designation for local communities
A particular site can be designated by multi-international certifications such as
World Natural Heritage Sites (WNHSs), Ramsar Convention Sites, and UNESCO
Global Geoparks (see Matsuda and Sakai in this meeting). There are 69 cases ofdouble designations between BRs and natural or cultural World Heritage Sites(Yoshida, 2016) . Matsuda and Sakai (ditto) also discuss some potential merits ofdouble designations of BRs with other global and national certification.
Expected outputs from this meeting
Participants of this meeting come from various countries, composing of various kind of
stakeholders, i.e. international, regional, national, and local practitioners. Their affiliations
include UN, national goverments, local municipalities, private sectors, researchers, NGOs,
farmers and so on. This meeting is surely an excellent opportunity, providing the outputs below:(1) Understanding of importance of biocultural diversity with the knowledge of historicalchanges, present situation, problems and future perspectives. Rediscovering andsharing local values.
(2) Utilizing resources of biocultural diversity for sustainable development of local
comunities.
(3) Establishing linkages to the global networks and platforms. Twinning ofinternationally designated sites.
(4) Acceralation of human capcity building.
(5) Hopes for sustainable development of Satoyama Satoumi in Japan, contributing to theglobal sustainable development goals.
The outputs will be summarized into the Ishikawa Declaration and additional key
recommendations on biocultural diversity 2016.
References
Japan Satoyama Satoumi Assessment (JSSA). (2010). Satoyama-Satoumi Ecosystems and Human Wellbeing: Socio-ecological Production Landscapes of Japan-Summary for Decision Makers. United
Nations University, Tokyo, Japan, 36pp. PDF is available at:
http://archive.ias.unu.edu/resource_centre/SDM-EN_24Feb2011.pdf
Duraiappah, A. K., Nakamura, K., Takeuchi, K., Watanabe, M., and Nishi, M. (eds) (2012) Satoyamasatoumi ecosystems and human well-being: Socio-ecological production landscapes of Japan. United
Nations University Press. 449 pp. Summary is available at
http://i.unu.edu/media/unu.edu/publication/18980/satoyama-sample-chapter.pdf
Berglund, B. E., Kitagawa, J., Lagerås, P., Nakamura, K., Naoko Sasaki, N., and Yasuda, Y. (2014)
Traditional Farming Landscapes for Sustainable Living in Scandinavia and Japan: Global Revival
Through the Satoyama Initiative. AMBIO 43: 559-578
Nakamura, K. and R. R. Edpalina. 2015. Human capacity building for sustainable development of Ifugao
rice terraces in the Philippines and Noto's Satoyama Satomi in Japan. Proceedings of International
conference "Developing sustainable and resilient rural communities in the midst of climate change: achallenge to disaster preparedness and mitigation strategies", 125-134. Dec.1-2, 2015, Quezon City,
Philippines.
Yoshida, M. 2016. Biosphere reserves heritage seeks deeper linkage to world heritage. Annual Report of
the World Heritage, National Federation of UNESCO Associations in Japan. Kodansha, (to appear).
Matsuda, H. and Sakai, A. 2016. Why we encourage mutliple disignations of biosphere reserves withothers (this meeting).

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

UNESCO-SCBD Joint Programme on the Links between Biologicaland Cultural Diversity
Ana Persic1, John Scott2, Hellin Brink3*
UNESCO1, SCBD2,
Center for Biodiversity and Conservation, American Museum of Natural History3*
Contact: a.persic@unesco.org / john.scott@cbd.int / hbrink@amnh.org
Keywords: biodiversity, cultural diversity, CBD, UNESCO, Joint Programme

Reversing the current trends of dramatic loss of biodiversity and the weakening of cultural
diversity clearly requires innovative approaches to bridge the artificial divide between
biological and cultural diversity in management and policy-making processes.
Recognising the importance of the links between biological and cultural diversity, in June
2010, a conference co-organised by UNESCO and the Secretariat of the Convention on
Biological Diversity pressed for biological and cultural diversity to be genuinely integrated intodevelopment cooperation strategies and programmes. The Conference resulted in the 2010
Declaration on Bio-Cultural Diversity and the draft Joint Programme of Work between
UNESCO and the Secretariat of the Convention on Biological Diversity (SCBD). This
UNESCO-SCBD Joint Programme on the Links between Biological and Cultural Diversity was
acknowledged by the World Heritage Committee at its meeting in Brasilia in July 2010, andwelcomed by the 10th meeting of the Parties to the CBD (CBD COP 10) held in October 2010
in Nagoya, Japan (Decision X/20).
The CBD COP 10 recognised the Joint Programme as a ‘useful co-ordination mechanism toadvance the implementation of the Convention and deepen global awareness of the interlinkages
between cultural and biological diversity’.
Acknowledging that biological and cultural diversity are not only closely interlinked but alsomutually reinforcing, the key objective of the programme is to strengthen the linkages between
biological and cultural diversity initiatives, and to enhance synergies between interlinked
provisions of conventions and programmes dealing with biological and cultural diversity atrelevant scales.
In the context of the Joint Programme, the different types of linkages between biological andcultural diversity have been grouped under broader categories, including languages andlinguistic diversity, material objects, knowledge and technology, modes of subsistence, socialand economic relations relating to natural resources, and value and belief systems.
Despite this, the current decision- and policy-making processes rarely take into account thesefundamental links between biological and cultural diversity, and continue to compartmentalise
them and treat them as separate entities.
Approaching biological and cultural diversity separately results in diverging and evenconflicting agendas. Such dual approaches have led to varying interests within the same
location; different competencies and designated domains of authority; different instruments
policies, tools, and legal frameworks; different understandings of diversity among responsible3

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanauthorities; and different international movements dealing with biological and cultural diversity
through individual agendas.
Since 2010, the Joint Programme has made significant progress in elucidating theinterlinkages between biological and cultural diversity, thanks to generous contributions fromthe governments of Japan and Italy, as well as contributions from a broad range of partners fromacademic, community, international, non-governmental, and intergovernmental organizations.
Particular focus has been given to bringing together a number of relevant initiatives relating
to the links between biological and cultural diversity, including in the context of the Diversity
Liaison Group established to advise and support the work of the Joint Programme and thedevelopment of a dedicated web portal.
Furthermore, considerable efforts have been devoted to exploring the meanings and values ofthe links between biological and cultural diversity at the regional level. In April 2014, thegovernment of Italy and the University of Florence, in partnership with SCBD and UNESCO,
initiated the 1st European Conference for the Implementation of the UNESCO-CBD Joint
Programme on Biological and Cultural Diversity, to explore the linkages between biological andcultural diversity and cultural landscapes in a European context.
Building on the success of the Florence regional conference, the 1st Asian Conference on
Biocultural Diversity will take place in October 2016 in Japan, in collaboration with United
Nations University, Ishikawa Prefecture, and Nanao City. Lessons learned from the regional
workshops will be integrated into relevant capacity-building opportunities for national focal
points and indigenous and local communities in future workshops, and will also contribute to
the further development of web pages and tools, such as training materials for policymakers.
In addition, numerous outreach activities have been organised to raise awareness of the links
between biological and cultural diversity and their contributions to the CBD Strategic Plan for
Biodiversity (2011–2020), the Aichi Targets, and the Sustainable Development Goals more
broadly. In this context, the Joint Programme organised a two-day programme of activities
dedicated to the links between biological and cultural diversity, during the 12th Conference of
the Parties of the CBD (CBD COP 12) held in Korea in 2012. The programme of activities was
an interactive participatory experience, including multi-stakeholder international and local
perspectives. A highlight of the programme included engaging with faith-based communities,
on biological and cultural diversity: in this case, the Buddhist faith at Woljeong Temple. The
programme was designed to bridge the gap between nature and culture in the context of theissues considered by COP 12.
Building on the success of the CBD COP12 weekend of activities dedicated to the links
between biological and cultural diversity, UNESCO and SCBD are currently planning a major
parallel event for CBD COP 13, which will take place in Cancun, Mexico in December 2016. In
collaboration with the Mexican government and indigenous peoples and local communities, thefour-day programme in Mexico will draw attention to and consider the possible contributions of
biological and cultural diversity, community conservation, customary sustainable use, and thepower of local action to the implementation of the Strategic Plan and the Aichi Targets, as wellas providing advice on the four themes of COP 13 (agriculture, fisheries, forests, and tourism),
and, more broadly, on achieving the Sustainable Development Goals.

4

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Revisiting the Asian Philosophy of Protected Areas
from a Bio-Cultural Perspective
Amran Hamzah
Professor and Director, Centre for Innovative Planning and Development
Universiti Teknologi Malaysia
IUCN Regional Councillor
Contact: merang@utm.my
Keywords: Sacred natural sites, bio-cultural, Asian philosophy, protected areas

Protected areas are regarded as the best form of area conservation for safeguarding areas that
contain high levels of biodiversity, for providing vital ecological services, and for public
enjoyment. However, the protected area regimes adopted or inherited by many Asian countries
were essentially colonial models of protected area management, in which local and indigenous
communities were often displaced to areas outside the park boundary. Nonetheless, protectedareas worldwide have evolved since the 1980s to be more inclusive, and co-management
approaches and Indigenous and Community Conserved Areas (ICCAs) have been increasingly
incorporated in the governance of protected areas.
In Asia, the philosophy of harmony between humans and nature led to the rise of traditional
resource management approaches, such as Satoyama, Subak, Tagal, etc., which render ‘formal’protected areas as being superfluous to the needs of traditional Asian societies. In addition, these
supposedly pristine natural sites in Asia have actually been shaped by human adaptation formillennia, and are often associated with spiritual values.
In this light, natural sites are held in reverence due to their sacredness, and these sacred
natural sites are now recognised as traditional forms of protected areas. Allerton (2009) wrotethat Southeast Asian cultures have a common belief that the world inhabited by humans wasintersected by an invisible spiritual dimension, which she calls the ‘spiritual landscape’. These
spiritually- and religious-based phenomena have evolved traditionally, and are considered to be
the fundamental pre-conditions that led to the conservation and protection of these areas. In
many Asian countries, sacred natural sites have been shown to have a major effect onconservation, ecology, and the environment, due to the special precautions and restrictions
associated with them. In this respect, mountains have always been special to humanity as
spiritual symbols, as are forests and trees, in the form of sacred groves, feng shui forests, etc.,
which have spiritual relationships to the teachings and beliefs of Hinduism, Buddhism, Islam,
Judaism, and Animism.
In essence, these sacred natural sites are said to contain ‘numina’ or sprits, deities, or some
type of holy presence (Bryne, 2010), which are highly respected and protected by thecommunity, even though they do not have legal jurisdiction over them. In the Asian setting,nature and culture have been woven together naturally, like a single tapestry that embodies theconcept of a cultural landscape. More often than not, Asian traditions and beliefs have been
shaped by the merging of indigenous animism with mainstream religions, such as Hinduism,
Buddhism, Islam, and Christianity, which is especially evident in Thailand, India, Indonesia andthe Philippines (Gottlieb and Natadetcha-Sponsel, 2004; Byrne, 2010; Sampang, 2010;
Verschuuren et. al, 2010).
It should be highlighted that there have been doubts among sections of the scientificcommunity about the ecological value of sacred sites natural, and their lack of legal protection
mechanisms, especially in the light of increased visitation. However, Verschuuren et. al (2010)5

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanand Pungetti et. al (2012) provide ample evidence that (1) scared natural sites have been
accepted by mainstream faiths, (2) they sometimes contain more biodiversity than formallyprotected areas, and (3) their contribution towards biodiversity value warrants inclusion innational conservation strategies. Ramakrishnan (1996) pointed out that, because sacred naturalsites such as sacred groves in India were closely linked to taboos and prohibitions, they limited
human activity and thus encouraged integrated nutrient cycling that resulted in the presence ofmany ecologically and socially valuable plant species. Dudley et. al (2010) conducted morethan 100 scientific studies on sacred groves in Asia and Africa, and reported their global
importance in terms of biodiversity conservation.
In essence, sacred natural sites and traditional resource management approaches in Asia, etc.
resonate well with contemporary approaches such as Adaptive Management, to the extent that a
convergence between both approaches has blossomed of late (Berkes, 2012). However, there
remain serious challenges in applying Asia’s traditional resource management approaches in thecontext of contemporary planning. Modern societies in Asia regard taboos and prohibitions as
being backward, and mainstream religions are wiping out so-called animistic rituals among theircongregations. Furthermore, the youth of Asia now have little appreciation for their rich cultural
heritage, in favour of a homogenous ‘global pop culture’. More importantly, sacred natural sites
do not have legal protection, and rapid urbanisation has resulted in the loss of these important
refuge for biodiversity.
In this light, there is a need to revisit Asia’s philosophy of protected areas and resurrect its
bio-cultural emphasis to achieve harmony between humans and nature. To this end, Asia needsa paradigm shift brought about by rediscovering and celebrating its ancient wisdom, traditional
ecological knowledge, and philosophy in developing contemporary approaches in protected area
management. The empowerment of local and indigenous communities is imperative for thisparadigm shift to take place, as is learning from Asian (and non-Asian) countries. Last but notleast, the inclusive governance models should include faith groups within Asia, so as to leverage
the ecologically sustainable tenets of each major religion in Asia, such as the powerful notion ofkhalifah (custodianship) in Islam. By marrying science and religion, ethics-based conservation
could complement scientific knowledge in providing some solutions for contemporary
environmental issues, such as biodiversity loss, climate change, natural disasters, etc.
References
Allerton, C. (2009). Introduction: Spiritual landscapes of Southeast Asia, Anthropological Forum. Taylor
and Francis. 19(3): 235–251.
Berkes, F. (2012). Sacred Ecology, Routledge.
Byrne, D. (2010). The enchanted earth: numinous sacred sites, in (Verschuuren, B., Wild, R., McNeely,
J.A., and Oviedo, G. (eds.) Sacred Natural Sites: Conserving Nature and Culture Earthscan. 53–61.
Dudley, N., Bhagwat, S., Higgins-Zogib, L., Lassen, B., Verschuuren, B. and Wild, R. (2010),
Conservation of biodiversity in sacred natural sites in Asia and Africa: a review of the scientific
literature, in Verschuuren, B., Wild, R., McNeely, J.A., and Oviedo, G. (eds), Sacred Natural Sites:
Conserving Nature and Culture Earthscan. 19–32.
Gottlieb, R. and Natadecha-Sponsel, N. (2004). Illuminating darkness: the monk-cave-bat-ecosystemcomplex in Thailand, in Roger S and Gottlieb, R. (eds.), This Sacred Earth: Religion, Nature,
Environment, New York, NY: Routledge. 134–144.
Pungetti, G. (2012). Sacred species and sites: dichotomies, concepts and new direction in biocultural
diversity conservation, in Pungetti, G., Oviedo, G. and Hooke, D. (eds.). Sacred Species and Sites
Cambridge. 13–27.
Ramakrishnan P. S. (1996). Conserving the sacred: from species to landscapes, Natural Resources 32:
11–19.
Sampang, A. G. (2010). Towards a sustainable management and enhanced protection of sacred marine
areas at Palawan’s Coron ancestral domain, the Philippines, in Verschuuren, B., Wild, R., McNeely,
J.A., and Oviedo, G. (2010) (eds.) Sacred Natural Sites: Conserving Nature and Culture, Earthscan.
pp. 254–262.

6

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanThe UNU-IAS ISI Project and Biocultural Diversity
William Dunbar
United Nations University Institute for the Advanced Study of Sustainability (UNU-IAS)
Contact: dunbar@unu.edu
Keywords: integrated landscape approach, satoyama, biocultural diversity

The Satoyama Initiative
The Satoyama Initiative is a global effort to realize “societies in harmony with nature” with afocus on the concept of “socio-ecological production landscapes and seascapes” (SEPLS), referring
to places where human production activities interact with ecosystems creating mutual benefits forboth. Research has shown that good management practices actually result in higher biodiversity inhuman-influenced landscapes than in places where nature is left untouched.1 With rapid urbanization,industrialization, climate change, and other threats in today’s world, however, landscapes and coastal
seascapes affected by human production activities face degradation from causes including
unprecedented overexploitation or abandonment, depending on their individual circumstances. The
Satoyama Initiative is therefore an effort toward revitalization and sustainable management based on
holistic, integrated landscape-level approaches, to realize truly “socio-ecological production
landscapes and seascapes”.
The UNU-IAS ISI Project and IPSI
To consolidate the academic basis for the Satoyama Initiative and further investigate its potential
contributions to policy and the sustainable development agenda, a research project titled theInternational Satoyama Initiative (ISI) project was created at the United Nations University Institutefor the Advanced Study of Sustainability (UNU-IAS—at that time named the United Nations
University Institute for Advanced Studies) in 2009. UNU-IAS ISI collaborates with researchers
around the world to produce policy reports and other academic outputs investigating various aspectsof the Satoyama Initiative and integrated landscape approaches in general, collecting and analyzingcase studies and good practices, developing and working with indicators, and others.
In 2010, to facilitate the implementation of the Satoyama Initiative, the International Partnership for
the Satoyama Initiative (IPSI) was launched during the Tenth Meeting of the Conference of theParties to the Convention on Biological Diversity (CBD COP 10), with its secretariat hosted by
UNU-IAS ISI. IPSI functions to bring together a wide diversity of governmental, non-governmental,
academic, and other organizations who are working in some way toward integrated management
approaches in production landscapes and seascapes. The partnership collects and disseminates
SEPLS-related case studies on its website, fosters collaborative activities between its members,
holds information-sharing and awareness-raising events, and is involved in a wide variety of otheractivities.
The UNU-IAS ISI Project: Contributions to Biocultural Diversity
UNU-IAS ISI has the potential to contribute greatly to current efforts to link the benefits ofbiological and cultural diversity. After all, what is an integrated approach to human-influenced
production landscapes and seascapes but an effort to make this link? SEPLS are inherently examplesof biocultural diversity.
Some strengths that UNU-IAS ISI brings to this effort are:
 A landscape/seascape perspective on biocultural diversity. Landscape-level approaches havegained a great deal of attention in recent years, as “landscape” is recognized as an effective
unit for understanding ecosystem processes and implementing resource-management
programmes, compared to sector-based approaches or those based on administrative
divisions. The Satoyama Initiative, with its concept of SEPLS, is essentially an effort tointegrate biological and cultural diversity at the landscape scale.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Mainstreaming and implementation of integrated landscape approaches. In its role as the
IPSI secretariat, UNU-IAS ISI collaborates closely with a wide variety of organizations,from local NGOs working on the ground to national and global-scale policymaking bodies.
The unique IPSI network facilitates mainstreaming—the incorporation of SEPLS-based
concepts and approaches, based on proven landscape-scale practices and data, into policy
and the wider public consciousness—on the one hand, while promoting on-the-ground
implementation of the same concepts and approaches on the other. In this way, IPSI makesa real contribution to understanding and conservation of biocultural diversity around theworld.
 Integration of traditional knowledge and modern science. Appropriate resource-management
practices depend greatly on the particular circumstances of the landscapes where they areused, and are learned through long-term interactions between humans and the naturalenvironment. At the same time, knowledge gained in this way may not be accepted forincorporation into policy, upscaling and replication unless it is verified through scientificresearch. UNU-IAS ISI’s core mission includes the integration of traditional ecologicalknowledge and modern science in order to learn from and widely disseminate best practices
from all sources. This means equal respect for diverse cultural practices found in thelandscape and findings from biological and other scientific research in an attempt to bringthem together with the concept of biocultural diversity.
UNU-IAS ISI looks forward to continuing our participation in the field of biocultural diversity,
including the UNESCO and SCBD Joint Programme on Linking Biological and Cultural Diversity,
as we believe that the Satoyama Initiative and its SEPLS-based approach add a unique and importantlandscape-level perspective that complements many others’ work on this topic. We encourage
anyone interested to look further into our publications, available on our website,2 and contact us
regarding any relevant issues.

Reference
1
Japan Satoyama Satoumi Assessment, 2010. Satoyama-Satoumi Ecosystems and Human Wellbeing: Socio-ecological Production Landscapes of Japan–Summary for Decision Makers. United
Nations University, Tokyo, Japan.
2
http://www.unuias-isi.org/

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanA Community-Based Approach to Resilient and Sustainable
Landscapes: Lessons from the COMDEKS Programme
Diana Salvemini
United Nations Development Programme (UNDP)
Contact: diana.salvemini@undp.org
Keywords: Satoyama, landscapes, community, resilience, indicators

Introduction
Funded by the Japan Biodiversity Fund, the Community Development and Knowledge
Management for the Satoyama Initiative (COMDEKS) Programme (2011–2016) is a uniqueglobal effort implemented by UNDP in partnership with the Ministry of the Environment ofJapan, the CBD Secretariat, and the United Nations University Institute for the Advanced Studyof Sustainability. Working through the UNDP-implemented GEF Small Grants Programme,
COMDEKS builds the capacities of community organizations to take collective action foradaptive landscape management in pursuit of social and ecological resilience, promoting
knowledge sharing, and strengthening capacities for sustainable development towardachievement of the Aichi Biodiversity Targets.
COMDEKS is currently implemented in selected communities in twenty countries,
representing a wide variety of landscapes and seascapes: watersheds in Cambodia, Ecuador, andCosta Rica; inland water systems such as lakes in Malawi, Niger, and Kyrgyzstan, and wetlands
in Slovakia; agro-pastoral systems in Ethiopia, Cameroon, and Brazil; mountain ecosystems in
Bhutan, Ghana, India, and Nepal; coastal seascapes in El Salvador, Fiji, Indonesia, and Turkey;
and grasslands in Mongolia and Namibia.
The presentation will highlight one case study from the activities in one COMDEKSparticipating country, showcasing local community activities that maintain and revitalize criticalproduction landscapes and seascapes. The case study documents the knowledge and experience
gained from successful on-the-ground actions by local communities to maintain and revitalize
SEPLS and demonstrates how this work can be scaled and replicated in other parts of the world.
Community Consultation and Resilience Indicators
The cornerstone of the COMDEKS community-based landscape management approach is
supporting community organizations to revitalize their landscapes and seascapes throughparticipatory land-use planning that builds their awareness and capacities for governance andinnovation. COMDEKS communities practice an adaptive management cycle in which they firstassess socio-ecological conditions, trends, problems, and potential opportunities in theirlandscape; identify desirable ecological, social, and economic outcomes as dynamic building
blocks of resilience; plan activities in pursuit of these outcomes by boosting ecosystemproductivity and sustainability, and improving organizational capacities of communities to
execute projects and measure results; and finally, adapt their planning and management
practices to reflect lessons learned and new conditions and opportunities.
Resilience Indicators. In the COMDEKS participatory planning phase, community members
apply resilience indicators—developed by Bioversity International and UNU-IAS—to guide theassessment of socio-ecological production landscapes. Through interactive mapping exercises,9

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

communities identify ecosystem features and land uses, and pinpoint resource access andmanagement challenges. The use of resilience indicators is integral to conducting theparticipatory baseline assessment for each target landscape. For local communities to strengthen
the resilience of their SEPLS, it is important for them to understand the current conditions of thelandscapes or seascapes in which they live and work. To accomplish this, the baseline
assessment uses a set of 20 resilience indicators designed to capture community perceptions ofdifferent aspects of key systems—ecological, agricultural, cultural, and socio-economic. The
indicator set includes both qualitative and quantitative indicators, but measurement is based on
the observations, perceptions, and experiences of the local communities themselves.
The indicators aim to provide communities with a framework for discussion and analysis ofsocio-ecological processes essential for SEPLS resilience. This relates to critical management
objectives such as food security, agricultural sustainability, livelihood development, provisionof ecosystem services and conservation of biodiversity, strengthening of community- andlandscape-level organizations, and landscape governance for equity and sustainability.
Discussion of the indicators within communities stimulates knowledge-sharing and analyses,
which are key factors in creating social capital for landscape governance, planning andmanagement, and which confirm community ownership of this process.
COMDEKS is one of the first programs of its kind to deploy resilience indicators as anintegral part of its methodology and as an organizing principle for community participation. Nor
are the indicators meant to be used only once and then forgotten. Rather, they are designed to berevisited periodically by the community, allowing community members to evaluate progress
toward Landscape Outcomes and to identify priority actions for local innovation. As such, they
are a primary mechanism for adaptive management and the sustainability of COMDEKS
interventions. The latest version of the indicator set, along with guidance notes on its applicationin the field, can be found in a newly released Resilience Indicators Toolkit.

Reference
UNU-IAS, Bioversity International, IGES and UNDP. 2014. Toolkit for the Indicators of Resiliencein Socio-ecological Production Landscapes and Seascapes (SEPLS).
United Nations Development Programme. 2014. Communities in Action for Landscape Resilienceand Sustainability - The COMDEKS Programme. UNDP, New York
United Nations Development Programme. 2016. “A Community-based Approach to Resilient andSustainable Landscapes: lessons from Phase II of the COMDEKS Programme”. UNDP, New
York

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Multi-dimensional Interactions for Biocultural Diversity:
Making a New Pathway through UNU-IAS OUIK’ Activities
Yoshihiko IIDA
Operating Unit Ishikawa/Kanazawa (OUIK)United Nations University Institute for the Advanced Study of Sustainability (UNU-IAS)
Contact: iida@unu.edu
Keywords: biocultural resources management, meta-coordination, mutual creation,
local authority, international dialogue

Cross-Cutting Issues Related to Local Biocultural Diversity
Biological and cultural diversity are essential to support active life and foster sustainability
in every generation. However, culturally developed adaptive skills and intellectual capital
regarding the conservation and utilization of local natural environments and ecosystems havebeen threatened with the following events that cause a change in the original natural landscapeand loss of native biodiversity.
The concentration of population and capital in urban areas has caused communities aroundthe world to become increasingly homogeneous and unified with regard to social customs andeconomic values. More than half the world’s population now resides in urban areas. The
problem of inequitable distribution of wealth between urban and rural areas continues to makeproduction–consumption structures more standardized and is contributing to the development of
more powerful consumption-led markets. Rural communities are also facing serious local issues
such as loss of intellectual capital and brain drain related to depopulation, population outflow,
and aging. At the same time, the individuality of rural society, which has historically beenvalued, has recently received little attention at the global level.
Accordingly, rural residents face difficulties in maintaining their surrounding naturalenvironment and their accompanying tangible and intangible culture, which has been generated
over centuries. In other words, the historically cultivated diverse identities and knowledge
systems of rural societies are rapidly being lost. Meanwhile, from an ecological perspective,
many native fauna and flora suited to various environmental conditions in rural landscapes arein danger of extinction, due to changes in lifestyles and land use and technical modernization ofprimary industries such as agriculture, forestry, and fishery. Invasions by alien species havebecome a new ecological problem, because the alien species can replace native ones in the same
ecological position and it is difficult for native species to adapt to and compete with the speed of
the invasion.
Since biocultural diversity is inevitably a multi-dimensional issue, biocultural resourcesmanagement as a methodology should involve “meta-coordination” that balances multidimensional relationships. These include (1) biological vs. cultural (as value systems), (2)global vs. community (as stakeholder systems), (3) academic vs. practical (as knowledge base),(4) urban vs. rural (as geographic locations), (5) past vs. present (as temporal domains), (6)policy vs. action (as behavior patterns), and (7) governance vs. finance (in terms of opportunity
distribution).
A Multi-Dimensional Stakeholder Approach for Biocultural Resource Management
There are several institutional strata in the field of biocultural resource management. The
existing international conventions and institutions, such as networks of designated areas at the
global level, and national policies on biological and cultural diversity aimed at conservation andsustainable utilization, are generally quite strong and efficient tools for addressing global issues
in a financially viable way. However, local concerns about the benefits of biocultural resources
tend to be ignored at these broader levels because they are too distant from people’s daily lives.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

In contrast, local authorities such as prefectural, city, town, and village government and otherlocal entities have the ability to communicate with both the local community and national
government (or even international sectors) simultaneously. They can thus offer a platform orplay a coordinating role for establishing better local-level biocultural resource management withless conflict. As local government staff actually lives in the area where proposed measures will
be applied, they can listen directly to local opinions and determine the basic outcome of policy
implementation through the collection of reliable data, ideally enabling them to complete a
Plan-Do-Check-Act (PDCA) cycle.
Moreover, especially in Japan, new practical actions to manage biological resources at thecommunity level have been taken, as part of a major movement to revitalize rural society. Not
only local residents but also some people from urban areas are playing active, vigorous roles inthese efforts. For example, people are trying to rebuild rural communities and create new jobs
so that these rural locations can sustain new families, and educators are trying to build capacity
among rural young people so that they can become leaders in helping their community adapt toecological and social changes in the community. Other people are providing key support for thismovement through institutional and governmental contributions.
However, communication among the multiple stakeholders can be deficient and conflicts
between the various efforts are sometimes observed. As a result, involving a combination of
stakeholders from various levels becomes important to achieve both efficiency and objectivity
in decision making. Therefore, opportunities for coordination among these initiatives should becreated for sharing of issues and challenges along the pathway toward achieving more effective
biocultural resource management.
Creating Options for Future Generations through OUIK’s Leadership
The strong linkage between local difficulties and global issues is readily observable in thefield of biocultural diversity. Cross-cutting issues related to local biocultural diversity directly
and indirectly contribute to global challenges, such as environmental problems (e.g., broader
biodiversity issues, water and energy shortages) and social problems (e.g., war, poverty, anddiscrimination). In addition, the cultures and lifestyles prevalent in megacities—foods, fashions,pop culture, and value systems—can be easily reproduced and spread widely across the world
through social media in our modern society. As a result, biocultural diversity can quickly vanish
at the local level, thereby of course reducing diversity at the global level as well.
In this regard, preserving a diversity of lifestyles and ways of thinking in both rural andurban settings is essential to solving local and global issues alike. Our responsibility to future
generations is to create mechanisms to continuously and creatively generate experience andknowledge of biocultural resource management, so that we can protect the seeds of various
options for the future. Toward that end, multi-dimensional communication is needed, because
only comprehensive interaction can fully protect a diversity of social values and opportunities.
UNU-IAS OUIK is a local authority–initiated UN flagship organization, established in 2008
and supported by Ishikawa prefecture and Kanazawa city. It is intrinsically multi-scale andfunctions in a multi-dimensional way. OUIK’s capacity for “meta-coordination” of multidimensional relationships has been recognized in several recent works, on the IshikawaKanazawa Biocultural Region (UNU-IAS OUIK, 2015), the Mount Hakusan Biosphere Reserve(Iida and Nakamura, 2016), and the Noto’s Satoumi movement (in press).
One overarching theme in all such efforts should be capacity building and networking for themutual creation of biocultural resource management initiatives that involve future generations
and accumulate intellectual capital within local societies.
References
Iida, Y. and Nakamura, S. eds. (2016) Mount Hakusan Biosphere Reserve: Creating a new path forcommunities and nature, UNU-IAS OUIK, Kanazawa, Japan. 116pp.
UNU-IAS OUIK (2015) The Ishikawa-Kanazawa Biocultural Region: A model for linkages between
biological diversity and cultural prosperity.UNU-IAS OUIK, Kanazawa, Japan, 57pp. +annexes.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanThe National Biodiversity Strategy
and Local Biodiversity Strategies in Japan
Aya Yatsumoto
Ministry of the Environment, Japan
Contact: aya_yatsumoto@env.go.jp
Keywords: NBSAP, LBSAP

The National Biodiversity Strategy
The National Biodiversity Strategy of Japan is the government’s basic plan for theconservation of biodiversity and the sustainable use of its components pursuant to theConvention on Biological Diversity (CBD). The strategy was not drafted by the Ministry of theEnvironment alone, but with the collaboration of all relevant ministries and agencies, and set asa Cabinet decision, following a discussion in the Central Environment Council, the hearing of
opinions from local governments, experts, and private organizations, which are involved in thenatural environment and conservation of biodiversity, as well as public comments, etc.
In 1995, the Government of Japan formulated its first National Biodiversity Strategy, which
comprehensively compiled individual efforts made in line with the CBD. The strategy,
thereafter, was revised in 2002 and 2007. In 2008, the Basic Act on Biodiversity was established,which stipulates the fundamental principles for the conservation and sustainable use of
biodiversity as well as requiring that the government formulate a National Biodiversity Strategy.
The strategy was revised and approved by the Cabinet in 2010 as the first statutory national
biodiversity strategy, which made the establishment of a society in harmony with nature thelong-term target. And in the same year the 10th Conference of the Parties to the CBD (COP10)
was held in Japan.
In 2012, the Government of Japan formulated a Strategic Plan for Biodiversity 2011–2020 inorder to provide a Japanese road map for achieving the Aichi Targets, which were adopted at
COP10, and the future direction of society in harmony with nature, based on the lessons learned
from the Great East Japan Earthquake in March, 2011. Based on the plan, various measures are
now being implemented.
Local Biodiversity Strategies and Action Plan (LBSAP)
The Basic Act on Biodiversity requires that local governments and municipal governments
must formulate Local Biodiversity Strategies and Action Plans (LBSAP). LBSAP are basic
plans regarding the conservation of biodiversity and the sustainable use of its components,
which are formulated by local governments, and it is required that local governments endeavor
to independently or jointly provide for the following items: 1) The area, 2) Targets, 3) measuresthat should be implemented in a comprehensive and planned manner, and 4) necessary mattersin order to promote those policies singly or jointly
The potential effects of the formulation of LBSAP will be as follows.
① revitalizing regional communities and creating new forms of those communities② developing community-based networks made up of various local parties③ contributing to biodiversity conservation in a way that is not limited to local areas but
includes national or world-wide areas④ building public confidence in the region

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

As of March, 2016, the number of the local governments that have formulated LBSAPs were
39 prefectures (83% of 47 prefectures), 15 ordinance-designated cities (75% of all ordinancedesignated cities), and 55 municipal governments (3% of 1,721 municipal governments).
Amami-Oshima Island is the only area where the LBSAP has been jointly formulated by all of 5
municipal governments.
To think about the unique biodiversity of each region is to understand that various factors
related to the lives of local residents, such as regional industries, lifestyles, histories, andcultures, are interrelated based on their local natures, and contribute to perceiving the uniquevalue of the areas and to developing local communities, which will be a source of attachment
and pride to the local residents.

[Formulation of Local Biodiversity Strategies and Action Plan 2006–2015] (cumulative total)
Number of Local Governments

120
105
90
75

49

45

18
5
4
13

12
7
18

24

2010

2011

2012

30

1

3

6

2
1
6

2006

2007

2008

2009

15

14

municipal
governments
Ordinancedesignated cities

33

60

0

55

13

14

15

32

35

39

2013

2014

2015

11

prefectures

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Biodiversity Strategy on Agriculture, Forestry, and Fisheries in Japan
Ichiro Nakagawa
The Ministry of Agriculture, Forestry, and Fisheries of Japan
Contact: ichiro_nakagawa570@maff.go.jp
Keywords: Biodiversity Strategy, Rural Areas, Biodiversity Conservation, GIAHS

Formulation of the “Biodiversity Strategy on Agriculture, Forestry, and Fisheries”
Rural areas, which have been operated as places of food production and livelihoods, havedeveloped unique and varied cultures through interactions with their ecosystems. It is necessary
both to encourage sustainable primary industries that keep good production conditions, taking
into account of biodiversity conservation, and to revitalise rural areas in order to respond to
consumers’ desires for a stable food supply.The Ministry of Agriculture, Forestry and Fisheries
made clear the issues and measures that should be taken regarding the biodiversity of Japan’s
agriculture, forestry, and fisheries, and decided on the “Biodiversity Strategy on Agriculture,
Forestry, and Fisheries” in 2007, in order to strongly promote agricultural, forestry, and fisherypractices that take biodiversity conservation into account; the strategy was later revised in 2012.
Promotion of Activities by Various Groups with Originality and Ingenuity in Rural Areas
There are various activities aiming to conserve biodiversity in rural areas, such as organic
farming, reviving indigenous species, improving farm ponds as biotopes, setting up fish ladders
and providing habitats for migratory birds, maintaining “Satoyama” to mitigate damage caused
by wildlife, maintaining forests, afforestation, and maintaining seaweed beds and tidal flats toconserve fishing grounds.
These various activities of biodiversity conservation performed by primary industries in rural
areas contribute to the promotion of primary industries and rural areas through, for example,
increasing sales of the products of these activities.
Maintaining and Demonstrating Multifunctional Roles of Agriculture and Rural Areas
In order to maintain and demonstrate these multifunctional roles, the government
consistently implements Japanese agricultural direct payments (multifunctional payments, direct
payments to farmers in hilly and mountainous areas, and direct payments for environmentallyfriendly agriculture) to support regional cooperation backing such roles, as well as agricultural
production in hilly and mountainous areas, and effective farming for environmental
conservation.
Direct payments for environmentally friendly agriculture support agricultural production
activities, contributing to natural environment conservation.
Practical Activities of Biodiversity Conservation
Furthermore, there are practical activities, such as the promotion of environmental education
through joint examinations of farmland ecosystems between local farmers and non-farmers, and“Ikimono Mark” activities that enable communication with consumers by using products madethrough agricultural activities that take biodiversity conservation into account. It is desirable totake opportunities that help consumers understand biodiversity through activities such as eating
rice, vegetables, and fish. Therefore, the government promotes these activities. The government
also promotes fish eco-labels, which indicate that sustainable methods were used that take theecosystem and resources into account. Furthermore, we are developing living indicators for15

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanmeasuring the abundance of biodiversity, in order to grasp the effectiveness of, and make clear
how agricultural, forestry, and fishery activities contribute to, biodiversity conservation.
Research on Sustainable Agriculture in Japan
It has been pointed out that recent changes in agricultural activities have had adverse effects
on wildlife and ecosystem services in agricultural landscapes. To develop sustainableagriculture in Japan, we aim to reconcile biodiversity conservation and crop production in
farmlands, as well as to investigate the effectiveness of both environment-friendly farming on
wildlife conservation and methods of assessing pollination services for agriculture.
Monitoring bird groups can be useful for evaluating the effectiveness of organic farming on
several taxa in rice-paddy landscapes. The great egret achieves higher food intake andabundance in organic rice fields than in conventional fields, due to the higher abundance ofloaches.
Two other bird species depend more on tadpoles, which may not be sensitive to the use ofpesticides. Organic farming is a useful option to conserve fish-eating bird species in rice fields.
Globally Important Agricultural Heritage Systems (GIAHS)
Japan has eight designated GIAHS sites as of September 2016. Designation further
encourages local people to conserve biodiversity and environment through dynamic GIAHS
conservation.
GIAHSs are defined as “remarkable land use systems and landscapes which are rich inglobally significant biological diversity evolving from the co-adaptation of a community with its
environment and its needs and aspirations for sustainable development” (FAO 2002).
GIAHSs are designated by FAO based on their importance for the provision of local foodsecurity, their high levels of biodiversity, their stores of indigenous knowledge, and theingenuity of their management systems.

References
Biodiversity Strategy on Agriculture, Forestry, and Fisheries (Ministry of Agriculture, Forestry, andFisheries, 2012)
FY2015 Annual Report of Food, Agriculture and Rural Areas in Japan (Summary) (Ministry ofAgriculture, Forestry, and Fisheries, 2016)16

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Living Within the Seasonal Rhythm of Nature:
The Sri Lankan Biocultural Diversity Experience
R.P.L.C. Randeni
Biodiversity Secretariat, Ministry of Mahaweli Development and Environment
Contact: leelr2001@yahoo.com
Keywords: bio-cultural diversity, production landscapes, Sun worshipping tribes, Sooriyamandala,

Srilankan Biocutural Heritage
Linking biological diversity and cultural diversity in Asia, Sri Lanka has a significant role toplay. Sri Lanka has one of the highest biodiversities per unit area in Asia. Its endemism isremarkable. Sri Lanka ratified the Convention on Biological Diversity (CBD) in 1994. It is aparty as well to the biodiversity-related World Heritage Convention of UNESCO. Biodiversity
functions on two scales, namely spatial and temporal. The variation and variety of life over time
is a manifestation of the functional properties of seasonal biodiversity. Community-based andsuasive tools for biodiversity conservation are advocated as complementary tools to mainstream
spatial and temporal scales. The majority of Sri Lankan communities live in villages. The
primary livelihood in such villages is farming and associated animal husbandry. Sri Lanka has
inherited a great repository of collective bio-cultural heritage, stemming from people’s
experience through their livelihoods and customary sustainable use. This heritage includes
ceremonies and festivals, rituals, taboos and sanctions, self- regulatory systems, food andhealing recipes, traditional knowledge practices, and much more. The Sri Lanka National Focal
Point for CBD, the Ministry of Mahaweli Development and Environment, has identified theneed for linking biodiversity with cultural diversity for effective mainstreaming. This papershares several initiatives in the above mission.
Conserving and Showcasing Unique Sustainable Production Landscapes
There are satoyama-like unique production landscapes still found in Sri Lanka, believed to
be inherited from native indigenous peoples and local communities of Sri Lanka. This paper
identifies several prominent landscapes and explains significant measures of biological andcultural diversity adopted for conserving and showcasing them among the global community.
Dry-zone ellangawa tank cascade systems, intermediate-zone kandian forest gardens, wet-zone
ovita agro ecosystems, and traditional mavee lands are prominent examples. The origins ofeither of agro-ecosystems go back to time immemorial. The Biodiversity Secretariat is
executing two UNEP-funded projects for mainstream biodiversity to improve the climatechange adaptive capacity and nutritional aspects. Some biocultural aspects, such as traditional
knowledge of biodiversity, are covered.
Reviving Nature-Friendly Rituals, Ceremonies and Festivals
Popular legend of the origin of the Sri Lankan nation speaks of four nature/sun-worshipping
tribes, known as the Yaksha, Naaga, Deva, and Raksha. Collectively, all four tribes are known
as hela tribes. Hela is a synonym for the sun. Thus, all four are held to be sun worshippers.
Traditional customary practices even today pay great respect for the sun and nature.
Traditionally before and after harvest, a sun salutation is practiced. However, such naturefriendly rituals have become eroded for several reasons. Therefore, the CBD-National Focal
Point decided to revive nature/sun-worship techniques found in Sri Lanka’s collective
biocultural heritage. The popularization of the raw food sooriyamandala is the outcome of thisapproach.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Collective Rituals for Nature/Sun Worship
Sooryamandala is made using seasonally available fruits and vegetables to educate
participants how seasonal biodiversity can be mainstreamed towards a toxin-free Sri Lanka.
Preparing sooryamandala is a time-tested community biodiversity management practice.
Seasonally available fruits and vegetables of different colors and shapes are arranged in a cyclic
pattern in the core of which the periphery resembles the shape and function of the sun. Morethan 20 different varieties of sooryamandala are used. This is a participatory exercise, a type ofa visual art, and a novel method of biodiversity prospecting. The participants, becoming awareof how nutritionally rich, toxin-free food can be found more cheaply, revive their community
spirit with joy. The event was highly attractive and appreciated by the participants. Indigenous
people and local communities in Sri Lanka worshipped the sun as a god, asking for the blessingof a bountiful harvest. It was expected that, sooryamandala made from raw food could help torevive eco-friendly rituals practiced in the past and develop social cohesion towards meaningful
collective action.

Picture of a sooryamandala prepared during the World
Environment Day Celebrations on June 05, 2015 atMedirigiriya National School, North Central Province,
Sri Lanka

Eco-Mango Festival as an Interactive event showcasing Biocultural Diversity
Sri Lanka has a long history of acculturation, inter-cultural dialogue, and mutual learning
between cultures. Beyond the unique native dishes, Indian, Malay, and European cuisines coexist. The people of Sri Lanka have greatly benefited from western allopathic medicine, adding
a vast diversity of home remedies and local healers. Globalization, coupled with theadvancements of information technology, has facilitated a South–South dialogue of mutual
learning advocated by CBD. Mango (Mangifera indica) is a unique multi-purpose tree and aflagship species distributed throughout the country, which has a unique cultural value. It is asacred fruit among the Hindus. Mango has been selected as an ambassador to link biologicaldiversity with cultural diversity. Four eco-mango festivals showcase hundreds of different
mango varieties and ecotypes from home gardens of Sri Lanka. Participants suggested that thisevent continue in future seasons.
Lessons Learned and Way Forward
Sri Lanka, known as the “Pearl of the Indian Ocean” for its rich biocultural heritage, has many
strengths as well as challenges that have been identified linking biological diversity with cultural
diversity. The strengths include its collective biocultural heritage and committed individuals. Its
challenges include long time horizons, lack of an appropriate business model, institutional gaps, lackof awareness and prospects, and inadequacies in financial markets and investment opportunities forbiocultural products. The payments and rewards mechanism for Ecosystem Services linking
biological diversity with cultural diversity, networking customary sustainable-use-based livelihoods
through local exchange trading systems or appropriate complementary currency systems aresuggested. As preparations are underway for signing the Nagoya protocol, developing bioculturalcommunity protocols as a means of trickling global benefits down to the rural poor is a great
prospect. Through the above initiatives, there is a brighter path ahead for Sri Lanka. Biocultural
diversity is the platform for people living within the rhythm of nature.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Introduction and Policy Coordination for the Promotion of the Links
between Biodiversity and Cultural Diversity in Sabah, Malaysia
Gerald J. Jetony
Natural Resources Office Sabah
Contact: Gerald.Jetony@Sabah.gov.my
Keywords: bio-cultural approach, community-based natural resources management, Tagal system,
social forestry, indigenous community conserve areas

Sabah is a state within the federation of Malaysia with an area of 73,711 square km and a
population of more than 3.2 million people. Sabah is rich in biodiversity. Its main exports arenatural resource-based products. There are many good practices of bio-cultural diversity, but
their existence faces a threat due to modernisation. The old way of life that sustained thelivelihoods of people for generations is being phased out for a fast and easy way of life.
However, recently, some agencies in Sabah are using bio-cultural approaches to promotesustainable livelihoods and the conservation of biodiversity in their respective organisations.
The Department of Fisheries Sabah is using the Tagal System for sustainable management ofaquatic life, social forestry is being practiced by the forestry department, Sabah Parks uses
indigenous community conserve areas (ICCA) to promote connectivity of two park areas in
Sabah, and, at present, Sabah Biodiversity Centre is documenting the community protocol under
UNDP funding, for the purpose of access and benefit sharing under Article 8 (j) of theConvention of Biodiversity (CBD). Tagal is a unique system for the conservation of fish
resources. It is done in a traditional way, through a culture that has been passed down fromgeneration to generation. It is a system that prohibits anyone from catching fish in the river thathas been designated by the community themselves, for a specific duration of time (usually oneyear), for the harvest of the fish resources (Wong, 2011). Anyone who is found guilty ofbreaching the prohibition is fined by the village head in accordance with Native laws. The
concept of the Tagal system is now being introduced in forest reserves as social forestry. In
Malaysia, “social forestry” is defined as the involvement of indigenous people and local
communities in their own initiatives, or in collaboration with relevant stakeholders, in forest
management from social, economic, cultural, and environmental aspects, for sustainable
livelihoods. ICCA is implemented in Sabah through the gazettment of particular areas as“Native Reserve” under Section 78 of Land Ordinance Sabah, Cap 68. Local communities are
therefore empowered to manage the areas by said Ordinance, in accordance with their needs(Norlina, 2015). For this concept to achieve success, we need strong leadership from the local
communities. In general, bio-cultural practices in Sabah are being implemented through therecognition of rights and empowerment of local communities to conserve these designatednatural resources.
Bio-cultural practices have been integrated in most of the action plans of the Sabah
Biodiversity Strategy (SBS). Under SBS, establishment of ICCAs and implementation of the
Tagal system are supported and promoted, and a number of social forestry programmes are
implemented in support of the livelihoods of people who live adjacent to forest reserves. The
state government also aspires to improve understandings of traditional ecological knowledge byencouraging more research on bio-cultural diversity in collaboration with local indigenous
people.
Under the Sabah Biodiversity Strategy and Action Plan (2012–2022), a working group on
Community-Based Natural Resources Management (CBNRM) is to be formed, and will be

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chaired by the Secretary of Natural Resources. The members are relevant government agencies,
non-governmental organisations (NGOs) both community-based and environment-based, andesteemed individuals to be appointed by the chairman. This committee will be the main
platform for encouraging, facilitating, and strategising conservation efforts by local
communities. Even though the working group has yet to be formally established, an ad-hoc
committee for free, prior, and informed consent (FPIC) in community engagement for Sabah’s
100% Roundtable on Sustainable Palm Oil (RSPO) Certified Sustainable Palm Oil by 2025 has
already been formed.

References
Agama, A.L., Sanem, J., Nais, J., and Martin, G. (2011). A Biocultural Prospective for Heritage
Conservation in Ulu Papar, Sabah: The Important of culture for Crocker Range Biosphere
Reserve Nomination. Paper Presented at Asian Wetland Symposium in 2011, Kota Kinabalu
Sabah.
Norlina M.D. (2015). Ecolinc Initiative Project. Paper presented at Seminar Towards Sustainable
Development in Harmony with Nature in Crocker Range Biosphere Reserve, in December, 2015
at Kota Kinabalu, Sabah.
Sabah Government (2012). Sabah Biodiversity Strategy
Sabah Government. Sabah Land Ordinance Cap 68.
Wong, J.P. (2011). Sabah Tagal System (co-management) in Reviving and Conserving Many of the
Depleted Fisheries Resources in Sabah, Malaysia. Paper presented at Asian Wetland Symposiumin 2011, Kota Kinabalu Sabah.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Aichi’s Strategy toward Conservation of Biocultural Diversity
Saori Yamashita
Natural Environment Division, Department of the Environment, Aichi Prefecture
Contact: aichi.shizen@gmail.com
Keywords: ecological networks, various stakeholders, symbolic species, subnational governments,
the Aichi Biodiversity Targets

Aichi’s strategy for biocultural diversity
As a co-host of the tenth meeting of the Conference of the Parties to the Convention on
Biological Diversity (CBD-COP10), held in 2010, Aichi Prefecture implements a variety of
projects toward achieving the Aichi Biodiversity Targets. In 2013, a new regional strategy wasdeveloped that focuses on creating ecological networks and a unique scheme to mitigate
negative impact of development for ecological networks. One major activity is the creation of“ecological network councils’’, one for each of the prefecture’s nine areas. Each council
cooperates with various stakeholders such as municipal governments, universities, NPOs andprivate corporations, and every council is engaged in different efforts according to their own
road map of focus areas. While conservation of biodiversity is the main objective for thesecouncils, they also aim to conserve and promote each area’s own cultural resources. Below are
three examples of the activities undertaken by the councils.
Ecological Network Council activities
The Ecological Network Council of Chita Peninsula, created in 2010, is actively working
under the theme “Chita Peninsula: where we can live with Gon the fox.” This area is a setting of
Gongitsune (or, “a fox named Gon” in English), a children’s story famous in Japan about a red
fox that is tightly linked to the local culture and cherished by residents. Chita Peninsula used to
be a major breeding ground for foxes before the 1910s. In the 1940s, however, their local
habitat was hugely degraded due to the modernization and industrialization; in addition, a risingprevalence of dog diseases decreased the number of foxes even further in the1950s. By the
1960s, the red fox had disappeared completely from the peninsula. Since 1997, however, fox
sightings began again in this area, but the number is still very small. The council’s goal is toconserve the region’s biodiversity not only to improve the number of foxes, but to create anenvironment with a high biodiversity rate, as foxes are at the top of the food chain among thisarea’s wildlife. This council expects a great deal of support from local people when it comes toconserving the red fox, an iconic species in this area because it contributes to the local culture
through Gongitsune. As one of its activities, the council is creating ecological networks aroundthe coastal area of the peninsula, taking advantage of the “green belt,” originally created toreduce pollution from nearby factories. This green belt is 10 km long and 100 m wide, and 11
companies are currently involved in this project. To date red foxes have been spotted around thegreen belt, with some being caught on video. This project is supported by a number of students
who distribute free magazines at local facilities and shops. These magazines present information
about local natural resources, the value of biodiversity and the efforts of the ecological network
council.
The second example is the council located in Northern Owari, where there are many
threatened animal species as well as famous cultural and historical resources, including theCastle of Inuyama and the Museum Meiji-Mura. This council, led by local municipal
governments, NPOs and the prefectural government, is trying to develop a mutual strategy
among their member cities to conserve both biological and cultural diversity. To this end, the21

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

council has adopted the role of a learning platform, where knowledge and experience are sharedin an effort to identify mutual challenges of conservation for biodiversity and assess local
resources by mapping the local natural environment, major roads and also historical, culturaland industrial resources. This council’s expected future projects include activities that contributetoward conservation of cultural diversity as well as biodiversity, such as a walk rally aroundareas with both natural and cultural significance, branding of local food, and adding value to theexisting cultural resources by conserving rare species like the callery pear.
The third example is from Tobu-Kyuryo’s council aimed at the conservation of Drosera
indica of Toyoake, a plant designated as a prefectural natural treasure. In the Eastern Hills of
Nagoya, the council aims to conserve this plant in cooperation with the local municipal
government. This Drosera indica is red and has been found in this area for generations.
Although its natural habitat has been degraded, its genetic diversity is now improving thanks toefforts such as restoration of the plant community through the manual burying and germinatingof seeds. The conservation area for Drosera indica is open to the public in the summer so that
visitors can learn the value of biodiversity.
Global Actions and Networking
Finally, Aichi has shared experiences with other subnational governments throughout theworld since COP10 toward achieving the Aichi Biodiversity Targets. Examples include the
Biodiversity Summit for Cities and Subnational Governments and side-events held parallel to
CBD-COP.
This coming December, at COP13 in Cancun, Mexico, Aichi Prefecture will hold a forum
and make a joint statement with other leading subnational governments in biodiversity topromote similar actions to those above at a global level. The ability to act both locally,nationally and globally is a strong point for subnational governments and Aichi wishes tocontinue contributing to both biological and cultural diversity through various activities.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Biodiversity and Community Development in Kanazawa
生物多様性の恵みと金沢のまちづくり
Hidetada Kuwahara
桑原 秀忠
Director of the Environmental Policy Section, Kanazawa City
金沢市環境局環境政策課長
Contact: kuwahara_h@city.kanazawa.lg.jp
Keywords: citizen participation, conservation and harmonization, supporting local economy, peoplebuilding, Kanazawa regional biodiversity strategy
市民参加, 保全と調和, 地域経済の支え, ひとづくり, 金沢版生物多様性戦略

金沢市は石川県のほぼ中央に位置し、亜高山地から日本海へと 1644ｍの高低差のある変化に富んだ自然環境を有している。このことが、他には類を見ない生活様式、文化、食などを育んできた。
例えば、豊富な河川水と伏流水である。江戸時代から防衛上の「壕」として整備されてきた用水は総延長距離 約 150km に及び、飲用、防火、排雪、灌漑、工業などの様々な用途
で市民生活を支えてきた。一時期は水質悪化により水生生物が姿を消したが、下水道の普及と市民の努力により水質は改善し、現在では中心市街地にも、ホタルやアユ、カワセミなどの姿が見られるようになっている。
また、面積の約 60％を占める林野には多種の動植物が生息し、高低差のある地形からは多様な食材が供給されている。山間地、平野地、砂丘地では特徴ある農業が営まれ、日本
海の荒波からは新鮮な魚介類がもたらされ、豊かな食文化が発達した。金沢の食文化の概念は食材のみならず、調理方法、食器、作法、しつらえなどを包含することから、伝統工芸、建築、建具、装飾、立ち振る舞いに至るまで固有の文化が根付いており、これらが産業として、地域経済を支えている。
このように、金沢では藩政期から、自然と文化が車の両輪の関係を築いてきた。近代においても、1968 年に全国初の自治体独自の保全条例である「伝統環境保存条例」を制定して以降、景観条例、用水保全条例、斜面緑地保全条例、コミュニティ空間条例などの一連のまちづくり条例により、自然と文化の保全・発展を目指してきた。そして、これらを市民主体で推進するため、地域がまちづくり計画を策定し、市と協定を締結している。
今後も豊かな自然や、それを基盤とした文化・伝統を未来に継承するために、「自然や生きものを大切にした環境づくり」「生物多様性を未来に継承していくためのひとづくり」
を基本目標とする「金沢版生物多様性戦略」を 2016 年に策定した。その具体的なリーディ
ング事業として、地域市民が自然に関する情報収集に参画する「市民ウオッチャー」や、団体等が相互に情報交換や活動協力を行うための「生物多様性ネットワーク」が始動している。また、文化から自然を考える逆アプローチとして、新たに、ホタルを題材とした金沢三文豪の作品朗読会をホタル観賞会と同時開催するなど、生物多様性に関する普及啓発の裾野の拡大にも取り組んでいる。

Reference
Kanazawa city (2016) Kanazawa regional biodiversity strategy (in Japanese)(http://www4.city.kanazawa.lg.jp/data/open/cnt/3/23326/1/honpen.pdf)
金沢市(2016)金沢版生物多様性戦略

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Biocultural Diversity in Sri Lanka:
Local Practice and Policy Implementation
Nimal Hewanila
Nirmanee Development Foundation
Contact: flink@sltnet.lk
Keywords: Indigenous banana, rice, yams, leafy vegetable verities, rituals, healers, indigenous

products

Sri Lanka in an Asian Pespective
Sri Lanka has been identified as a global biodiversity
hot spot, namely as a country having a high biodiversity perunit area. Being an island nation in Asia, there is richcollective bio-cultural heritage still preserved in the country,
despite the pressures of accelerated development. Climate
and soil type variability contribute to higher endemism andspecies richness, with a mosaic of bio-cultural landscapes.
Due to its isolation from Indian sub-continent by the sea,over history, the indigenous people and the local
community (IPLC) inherited a unique lifestyle and culture nourished from nature. In history, Sri
Lanka was on a world trade route. The influence of other cultures was introduced time to time.
Subsequent colonial rule under the Portuguese, Dutch, and British influenced Sri Lankan culture
as well. Today, although Sri Lanka looks like a mixed nation externally, indigenous culture,nourished from nature, is still preserved, playing a latent function. However, IPLCs have been
marginalized due to the pressures of modernization. Mainstreaming its bio-cultural heritage
concerns into national policy framework is a felt need. IPLC practices need to be appraised in amuch broader natural and cultural context. Therefore, this abstract discuss bio-cultural practices
and the existing policy framework to find gaps and inadequacies to suggest viable partnerships
for better outcomes.
Biocultural Heritage and IPLC Practices
In practice, IPLCs apply biocultural practices in their day-to-day livelihood activities innumerous ways. In farming and associated livestock-rearing livelihoods and in numerous
functions from birth to death, biocultural practices are associated. People are used to consulting
astrologers for auspicious times on such occasions. All in all, rituals relate. Most rituals are atype of thanksgiving to the deities and gods for their protection and benevolence. Some gods areworshipped throughout the country, while others have regional relevance. Devala is the local
name for sacred places dedicated for gods. In devala seasonal festivals and ceremonies are
performed to invoke the blessings known as gammadu and devolmadu. There are seasonal
religious ceremonies found among the majority Sinhala–Buddhist people, Sri Lankan Tamils,
Muslims, and other minority ethnic groups. Historical evidence and legends prove thatindigenous people (four sun-worshipping tribes) merged into the Sinhalese–Buddhist people.
According to indigenous knowledge there were nearly 3000 rice varieties in the county. After
harvesting the paddy crop from the major season, the rice cooked from first harvest was offeredto the Lord Buddha in a new rice festival, known as the aluthsahalmangalyaya. The island also
had 62 indigenous yam varieties, 40 banana varieties, and 100 indigenous leafy vegetables.
IPLCs were totally dependent on traditional livelihoods, such as kithul tapping, handicrafts,
spectacles production, and midwifery. However, with modernization, the use of bio-cultural24

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanpractices was reduced. The Nirmanee Development Foundation, an organization of IPLCs
committed to revitalizing country’s biocultural diversity, has launched initiatives to achieve thismission. The revitalization of the traditional knowledge of cures for snakebite, the livelihood
called traditional kithul tapping, and the conservation of traditional banana varieties have beensome initiatives for the conservation of bio-cultural diversity in the island.
We are now in the process of developing official partnerships with a focal point. We are alsoable to lobby relevant policy makers and politicians regarding our initiatives and challenges.
Reciprocity between Practice and Policy in Biocultural diversity
There is a need for strong reciprocity or mutual feedback from policy to practice and viceversa. For biological diversity, the Ministry of Mahaweli Development, as the National Focal
Point for the UNCBD, is responsible for the policy aspects, while the UNESCO Secretariat
comes under the Ministry of Education, which plays a key role for cultural diversity. Pursuant to
Article 8(j) of the CBD, the Sri Lankan NFP has appointed a traditional knowledge expert
committee for advice. A draft policy on Sri Lankan traditional knowledge policy was developedand is awaiting Cabinet approval. However, the need to apply a tools-based comprehensive
participatory partnership to develop the inextricable link between biological and cultural
diversity still exists as a gap.
Gaps and Trends
On the practice side, from the IPLCs, although the older generation still incorporate their
wisdom and knowledge in their livelihoods, the younger generation prefers cheap modern
solutions. The fields of health and agriculture are good examples. Modern drugs are preferredover herbal preparations. Poisonous agrochemicals like pesticides are preferred over traditional
nature-friendly kem methods of pest control. The traditional gurukula system of knowledge
passed down from generation to generation is fast disappearing and the modern generation is notinterested it, preferring western-style education. The market system supports quick and instantnon-bio-cultural products but deals with higher profits. The recently popularized fast-foodculture, with additives and imported preservatives, is a good example. IPLC food styles are
based on locally, seasonally available slow foods. There are no incentives for these. In somecases healthy eco-foods and the services associated with biocultural heritage are only available
for much higher prices, which the majority cannot afford. Profit seekers extract raw materials
from wilderness areas in an unsustainable way, leading to biodiversity degradation.
Lessons Learned and a Way Forward
Biological diversity and cultural diversity together with their mutual linkages and a
supportive policy framework can uplift IPLCs and preserve them for a better global future.
Documenting indigenous knowledge outside its original context results in a reduced impact.
Therefore, a comprehensive, participatory-tool-based strategy is needed. Bio-cultural protocols
and a sui-generis system are strongly recommended. This will give more empowerment to
IPLCs and appreciate their nature-friendly lifestyles. Some places, like Nagadeepa (the originalplace of origin of the pre-Buddhist sun-worshipping tribe), and other such places need to bepreserved. There is little space in the present education system for learning about real biocultural diversity. Hence, indigenous-knowledge-based universities or educational institutions
must be set up.
The ground-based network must strengthen and network among cultures making a greaterawareness among IPLCs of the region. There will be a great impact for supporting field-based
activities. Facilities must be provided for producing products using indigenous knowledge.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Traditional Biocultural Diversity of Salpa Pokhari in Nepal
Kamal Kumar Rai
Indigenous Knowledge and People Network,
Society for Wetland Biodiversity Conservation Nepal
Contact: biodiv_rai@hotmail.com
Keywords: Origin, Bioculture and safeguard policy

Introduction of Nepal
Nepal is a cradle of ancient civilisation, and a multicultural, multi-lingual, multi-religion, multiethnic independent Himalayan country. The country consists of 125 castes and ethnic groups withgeographical diversity, according to the 2011 census, but only 59 indigenous nationalities have so far
been legally recognised under the National Foundation for Development of Indigenous Nationalities(NFDIN) Act of 2002. Indigenous peoples are associated with biodiversity in their identities,
including bio-cultural knowledge, traditions, customary systems, religions, folk songs, dances, dress,
expressions, traditional occupations, and spiritual values.
The 2001 Census showed that 48.5% of the national population resided in the Terai (plains
region), 44.2% in the hill region, and 7.3% in the mountain region, and that population growth rate
was 2.27%. Though the socio-culture and economy are closely related to biological resources, the2014 National Biodiversity Strategy and Action Plan (NBSAP) and the 2016 strategy of the Ministryof Culture, Tourism, and Civil Aviation pay little attention to the importance of biocultural diversity.
However, the Convention on Biological Diversity in 1992 was recognised to respect, preserve, andmaintain knowledge, innovations, and practices related to biodiversity, including the biocultural
diversity of indigenous and traditional communities.
Salpa Pokhari Lake and Traditional Thought Coexisting with Ecosystems
The Kirat Kingship began in 1500 BCE and continued for over 1000 years in Kathmandu (Dahal
1998), Kirant (indigenous inhabitants: Khumbo, Limbu, Thangmi and Sunuwar) have more than 29
diverse language, culture associate with biodiversity, and according to oral tradition, its place oforigin was Salpa Pokhari (Rai 2005). The cup-shaped Salpa Pokhari lake, sacred in the Himalayas, isbelieved to be the origin of Kiranti ancestors, and bears oral traditions, bio-culture, religious andspiritual connections with ancient history in Kirant society (Rai, 2005). The Kirant people’s(indigenous inhabitants’) ancient animism consisted of cultural folklore, religious and spiritualbeliefs, and ancestral origins that rely on the natural landscapes, or “Silichowhow,” deeply rooted inair, earth, water, rivers, rivulets, mountains, snow, rocks, caves, forests, trees, animals, bird
behaviours, biodiversity, ecosystems, and species. This animistic thinking was also co-related toconservation of nature.
The Kirant people visited the Salpa Pokhari lake to respect and worship the ancestor gods (Salpa
Raja and Salpa Rani, the king and queen) and deities by singing sacred songs and dancing in Salipa
and Silichow. People brought newly harvested crops, fruits, local fowl eggs, and released pairs of
pigeons in Salipa for wishes of long life, as votive offerings to the ancestor gods. These societies
demonstrate biocultural diversity through their ancient oral customs, animistic practices, beliefs andtraditions, religions, folklore, customary systems, and cultures. The Salpa Pokhari lake bears asacred meaning in Kirant societies and importance for other customs and biodiversity in thelandscape. There were 36 ancestral languages, but only 26 different languages are still in use atpresent. Each language possesses its own set of bio-cultural knowledge associated with diverse floraand fauna, including at least four different edible frog species (Rai, 2003).
Non-formal traditional governance and social customary institutions looked after thesebiocultural heritage sites of indigenous peoples. In this sense, local communities played an importantrole for conservation and use (Rai 2013). These non-formal institutions were supported to regard
freshwater sources, reservoirs, and biocultural practices as communal property. The customary law
and order in respect to biocultural diversity provided, in particular, protection, management, and26

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japansustainable customary use for the wellbeing of all. When the non-formal traditional customary andgoverning institutions of the Kipat (Kirant) system were abolished, it caused the disappearance ofmost of the customs, traditional knowledge, culture, and governing practices related to freshwater,
biodiversity and other natural resources. Cultural diversity, such as folklore, animism, oral traditions,culture, religions, spiritual values, beliefs, and practices coexisted with the ecosystem. Though now
endangered, these are Himalayan biocultural symbols of biodiversity conservation and sustainable
customary use. The research shows that customs close to water, biodiversity, sacred sites, andtraditional knowledge and practices are well studied and documented through the rapid
disappearance due to lack of ownership.
Further Actions for Conserving Indigenous Biocultural Diversity
Existing beautiful natural resources and biocultural diversity are threatened by insufficient proper
coordination, communication and conservation education, awareness raising, and strategic plans.
Urgent conservation actions need to be taken through a multi-stakeholder approach for:
 research and documentation for folk and livelihoods in upstream and downstream fisheryand farming
 conserving and restoring non-formal institution to transfer traditional or Biocultural
knowledge transform protecting and promoting biocultural diversity for socio-economic development
 Good policy for Biocultural diversity to ensure meaningful participation of IPLCs
 Fellowship Initiative for study to protection and promotion of Biocultural Diversity
Indigenous People and Local Community (IPLC) organisations are willing to collaborate together
with scientific bodies, civil society organisations, and conservation and business bodies. For IPLCs,
the Mother Earth is alive and has been sacred since the days of their ancestors. IPLCs have been andare the stewards of nature, culture, and biodiversity in the world.
We have taken care of and preserved our resources for all future generations. If we are aware of
the risks, challenges, and impacts, we therefore recommend ensuring Prior and Informed Consent,
and respecting the human rights of non-contacted indigenous peoples before developing projects thatwill destroy the Mother Earth and biocultural diversity.
These safeguards should be taken in consideration of international obligations such as the
UNDRIP; the Akwé: Kon voluntary guidelines; the Bonn Guidelines; the Code of Ethics; thecommunity protocol; the CBD Article 8j, 10c; and the Aichi targets 11, 14, and 18. The equitablebenefit sharing with IPLCs through clear national legal frameworks benefits IPLCs and enables theparticipation and empowerment of Indigenous women and youth.

Salpa Pokhari landscape and Kudo Red panda (Ailurus Fulgens)
Reference
Dahal, P. 2055.B.S. Kirant period, History of Nepal, AMK Bhotahiti Kathmandu Nepal Daes p. 255,
Constitution 2015, Citizen and Constitutional Concern Committee, Singha Darawar, Kathmandu Nepal p. 118
Ministry of Culture, tourism and civil aviation strategy 2016
NBSAP 2014, National Biodiversity Strategy Action Plan of Nepal for CBDRai, K. 2005, Culture, religious and spiritual significance for conservation Salpa Pokhari p. 24 WWF Nepal
Rai, K. 2003, Role of Traditional Knowledge for Edible Frog Diversity Conservation in Nepal Thesis, Master of
Science in Biodiversity, Swedish Biodiversity Centre, Uppsala, Sweden (Unpublished) p. 27, WWF Nepal
Rai, K. 2013, Role of traditional Customary Institution for freshwater and biodiversity and culture conservation andmanagement article (unpublished)27

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanA Lake of Tragedies and Opportunities:
Good-Intentioned Policies that Drowned Local Communities, andWhat Rescue Opportunities Can Be Seized
Decibel V. Faustino-Eslava,1* Maria Victoria O. Espaldon,1 Carmelita M. Rebancos,1 Nathaniel
C. Bantayan,2 Noelynna T. Ramos,3 Betchaida D. Payot,3 Sofia Alaira,1 Lourriel S. Macale,1Clarisse Siababa,1 Jeannette Avellano,2 Carla B. Dimalanta,3 Edanjarlo J. Marquez,4 Karlo L.
Queaño,5 Vanessa Amor Israel,1 and Michael Vincent Tubog1
1

School of Environmental Science and Management, University of the Philippines Los Baños,
Philippines*
2
College of Forestry and Natural Resources, University of the Philippines Los Baños, Philippines
3
National Institute of Geological Sciences, University of the Philippines-Diliman, Philippines
4
Department of Physical Sciences and Mathematics, University of the Philippines-Manila, Philippines
5
Apex Mining Corporation, San Antonio, Pasig City, Philippines

Contact: dfeslava@up.edu.ph
Keywords: Laguna Lake, ecosystem service, integrated lake management

Laguna Lake, also known as Laguna de Bay, is the largest surface freshwater body in thePhilippines with a total watershed area covering 2,903 km2. Urban areas, including Metro
Manila and other rapidly industrializing and urbanizing cities, line its northern, western, andsouthwestern coasts. Sub-urban and agricultural regions dominate the lake’s eastern andsoutheastern watersheds. Its size and location have led to both the growth and continued
expansion of communities around it, and to the lake’s evolution as an important multiple
resource system for the region.
Ecosystem services derived from the lake span the entire range from supporting,provisioning, and regulating, to cultural services. The last comprehensive report on the lake
produced as a Sub-global Millennium Ecosystem Assessment (Lasco and Espaldon, 2005)
looked into the lake’s services at various levels: the farm or village level (provision of food), thebasin level (biodiversity and overall fishery production, and provision of water supply), and theglobal scale (the lake’s influence on climate change). More recent assessments include the workon ecosystem accounting (WAVES, 2016), and the Japan Ministry of Education-funded“Managing Environmental Risks for Sustainable Food and Health Security in Watershed
Planning in Lake Laguna Region (LakeHEAD Program)” (LakeHEAD, accessed October 6,2016).
As expected, all these studies show that the multitude of resource-uses and users has led tonumerous social conflicts within and between different sectors. As such, numerous institutional
and policy responses have been designed to address some of these conflicts. These responses
resulted from cross-institutional and multidisciplinary studies that looked into the lake’s
biophysical environment and the social dynamics involved. However, the same policy responses
also led to untoward impacts on local communities, particularly the fishers and coastalneighborhoods. Hence, the current situation also presents numerous opportunities for
improvements, particularly in the arena of local partnerships.
This presentation will introduce the various issues on the lake, the different policies that havebeen crafted to remedy them, what the resulting impacts have been, and what potential avenues
for remedying the undesirable outcomes may be explored for a more inclusive, integrated, andsustainable management of Laguna Lake.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

References
Lasco, R.D, M.V.O. Espaldon, and M.A. Tapia, eds. (2005). Ecosystems and People: The Philippine
Millennium Ecosystem Assessment (MA). Subglobal Assessment. Synthesis Report.
Environmental Forestry Programme, College of Forestry and Natural Resources, University of
the Philippines Los Baños.
Managing Environmental Risks for Sustainable Food and Health Security in Watershed Planning in
Lake Laguna Region (LakeHEAD Program), accessed October 6, 2016.
http://www.healthfuturesfoundation.com/projects/lakehead/
Wealth Accounting and Ecosystem Accounts (WAVES) (2016). Laguna de Bay Ecosystems
Account, Executive Summary. World Bank Group.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Ishikawa Satoyama Promotion Fund
いしかわ里山振興ファンド
Akira Kitayama
北山 章
Deputy Director of Satoyama Promotion Office,
Agriculture, Forestry and Fisheries Department, Ishikawa Prefecture
石川県農林水産部里山振興室次長
Contact: kitayama@pref.ishikawa.lg.jp
Keywords: Depopulation and aging, support for creation of new livelihood, creation of new values
過疎高齢化、生業の創出支援、新たな価値の創造

能登を取り巻く課題「過疎高齢化」
能登は、世界農業遺産に認定され、その価値を認められた一方で、過疎高齢化や若年層の都市への流出が続き、担い手が不足した結果、生物文化多様性を育んできた里山里海が荒廃の危機に直面している。
総額１２０億円規模のファンドによる生業の創出
担い手を能登に確保するためには、生業の創出が欠かせないことから、石川県では全国有数の規模のファンドを設け、運用益を用いて、地域住民や地元民間事業者が取り組む生業の創出の取組に対する支援を実施しており、その具体例を紹介。
新たな価値の創造の重要性
新たな生業を生み出すことが、担い手の確保につながり、そのことで地域社会の維持や生物文化多様性の保全が図られることにより、本県が目指す「元気な里山里海づくり」の推進に結び付いていく。

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Nurturing Venison as a “New” Bio-culture in Japan: Perspectives
from Food Security, Bio-ethics and Comparative Cultural Analysis
Toshinori Tanaka
Graduate School of Frontier Sciences, the University of Tokyo
Contact: ttanaka@k.u-tokyo.ac. jp
Keywords: Deer, Food Security, Bio-ethics, Comparative Culture, Information Asymmetry

Introduction: Deer, food security and bio-ethics
Skyrocketing populations of deer are a huge problem in Japan. Damage to agricultural
products caused by wildlife is estimated to cost approx. $200 million every year, with deer
being the biggest factor, contributing almost 40% of the damage. The national and local
governments spend approx. $100 million annually on fencing agricultural land and killing deer
to prevent damage. In addition to agricultural products, endangered species in protected areas,such as World Heritage Sites and national parks, experience serious damage from deer as well
(Yumoto and Matsuda, 2006). Although around 200,000 deer are killed every year to reduce
agricultural and ecological damage, more than 90% of them are estimated to be simply disposedof or abandoned because they are hunted for subsidies, not for meat.
This situation is ironic given that Japan’s self-sufficiency rate for food is only 40%1 (theMinistry of Agriculture, Forestry and Fisheries, 2015). The situation is similar for meat. Selfsufficiency rates for beef/pork/chicken in Japan are 42/51/67%, respectively, but they decrease
to 12/7/9% if they include their feed, because feed is generally imported from the US. We cansay the self-sufficiency rate for meat in Japan is “very low” from a life-cycle aspect. Adding tothis, the meat and feed imported from abroad consume a lot of fossil fuel and water for growing,transporting, and storing them. These are called “food miles” or “virtual water,” and causes anegative impact on the global environment. In particular, because Japan imports 60% of its foodcalories from faraway countries such as the US, Australia, and Brazil, food miles are estimatedto be the worst in the world (Nakata, 2009). More than that, venison used to be a form ofprecious protein for people living in Satoyama and mountainous areas of Japan, and they
maintained various bio-cultures related to deer as well: Shishi-gaki, Shishi-odoshi, or sword rackto name a few. Promoting venison is indispensable not only to prevent damage, but also torespect lives, to enhance food security, and to conserve the bio-cultural diversity in Japan.
This presentation will discuss why venison is not properly utilized in modern Japanesesociety from legal, economic, and cultural perspectives, and then argue a possible approach fornurturing venison as a “new” bio-culture in Japan.
Barriers for venison: cultural comparative analysis and legal and economic aspects
Unlike in European countries, Japan’s strong Buddhist influences meant that the taking ofanimal lives used to be prohibited, and aristocrats and high-ranked samurai adhered to a generalmeat taboo. It was in the 7th century when Emperor Temmu formally banned eating meat for the
first time in history; however, deer and boars were exempted from this prohibition, because
these animals were harmful to the rice cultivation believed to be the very foundation of thecountry. While the aristocracy avoided eating meat, farmers kept hunting and eating deer forrice production and alimentation. On the other hand, hunting remained a part of elite culture forthe aristocracy in Europe. Kawata (2011) argues that game meat can be regarded as a superior31

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

good in European countries, while it is regarded as a rather inferior good in Japan. As economic
terms, superior goods are consumed more as income rises, while the opposite applies to inferior
goods. This point is supported by the literature: for example, Schaller (2013) mentions the statusof hunters being very high in Germany, but a report by the Environment Agency (1983) points
out it is very negative in Japan.
Because of the large-scale logging and high hunting pressure in the 1950s and 1960s,
decades when there was huge demand for timber and protein after WWII, the number of deerlargely decreased, and they were designated a “protected animal” in the 1970s in every
prefecture of Japan. Although the consumption of meat rapidly increased from the 1960s to themid-1990s, the era of high economic growth, this increase was due to imports from abroad andincreased livestock production in Japan, not the consumption of venison. Meanwhile, thenumber of hunters largely decreased and the number of deer steadily increased, finallyskyrocketing in the late 1990s to 2010s. The presentation will further discuss the legal andeconomic barriers for the utilization of venison in Japan, such as the Food Sanitation Act; issuesof steady supply, price, and information asymmetry; and then introduce possible theoretical
approaches and noteworthy cases from Yakushima, Wakayama, and Nagano, which include
incentive mechanisms, certification, and branding through public-private collaboration.
Conclusion: New bio-culture for people and planet
Promoting venison in Japan is indispensable, not only to prevent damage from deer, but also
to respect lives, to enhance food security, and to conserve (or create) bio-cultures. In our
analyses, we found legal, economic, and cultural barriers for the utilization of venison. Legaland economic barriers may be overcome by theoretical approaches, such as incentive
mechanisms, traceability, and certificate systems, but deep-seated cultural barriers should beovercome by other efforts to nurture healthier lifestyles by raising awareness on food security,
bio-ethics, and bio-cultural diversity. As Prof. Johan Rockstrom points out, “If we get it right on
food, we can get it right for both people and planet… and the unhealthier you eat, the more you
affect the world’s climate system, fresh water use, biodiversity loss and eutrophication” (EAT
Food Forum, 2015). Various issues posed by deer in Japan are symbolic cases that lead us toconsider the desirable relationship between people and nature.
1

calorie base

References
EAT Food Forum 2015 Why EAT is Important. http://eatforum.org/article/if-we-get-it-right-onfood-we-get-it-right-for-both-people-and-planet/（accessed on Sep 15, 2016）
The Environment Agency (1983) Shizenhogo Gyousei no Ayumi [in Japanese]
Kawata, Y. 2011Doushite Gibier Riyou ha Susuminikuinoka?, Sustainable Livestock Production and
Human Welfare (Tikusan no Kenkyu), 65 (7), 747-753 [in Japanese]
The Ministry of Agriculture, Forestry and Fisheries 2015 Self-sufficiency rate for Food in Japan
http://www.maff.go.jp/j/zyukyu/zikyu_ritu/attach/pdf/012-2.pdf（accessed on Aug 31, 2016）
Nakata, T. 2009 Food Mileage, Journal of the Japanese Society for Food Science and Technology(Nippon shokuhin kagaku kogaku kaishi) 56(5), 307-308 [in Japanese]
Schaller, M.J. 2013 Germany: education, training and role of hunters in Kaji, K., Igoda, H., andSuzuki, M. eds. Science of Hunting for Wildlife Management in Japan (Yaseidoubutsu Kanri notame-no Syuryou-gaku), Asakura Syoten [in Japanese]
Yumoto, T. and Matsuda, H. 2006 Sekai-isan wo Shika ga Kuu, Bun-ichi Sougou Syuppan [inJapanese]32

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Participatory Learning to Diversify Fodder Crop Production in Small
Dairy Farms surrounding the Natural Forest Area of Konto
Watershed, Malang, Indonesia
Uma Khumairoh1,2*, Adi Setiawan1 and Egbert A. Lantinga2
1

Integrated Organic Farming Systems Research Centre (IORC),
Faculty of Agriculture, University of Brawijaya, Malang, Indonesia
2
Farming Systems Ecology Group, Wageningen University, The Netherlands
Contact: uma.khumairoh@wur.nl and uma.kh@ub.ac.id
Keywords: participatory learning, diversification, forage, dairy farms, livelihood

Introduction
Increasing demand for livestock products in Indonesia has encouraged farmers to intensify
their farming systems by multiplying their stocking rates. The largest increase of livestock andmilk production has occurred in East Java, followed by West Java and Central Java, respectively(Morelink Asia Pacific, 2011). Although the livestock sector is currently intensifying, it has notbeen accompanied by improved management of fodder production. Farmers still depend on
natural resources for fodder, which sometimes leads to overgrazing. Furthermore, theavailability of forage from nature usually fluctuates from season to season. Thus, farmers alsoutilize by-products and wasted crops to feed their livestock. However, these are not only lessnutritious, but sometimes also poisonous (Byrne, 2007). To face the constraints of forage
availability at intensive dairy farms, growing fodder crops is very important. Nevertheless, thiscan also become a dilemma because farmer land ownership is very limited. On the one hand, it
is urgent to support dairy farms’ development by growing fodder, but on the other—if theforage growing areas are expanded into the productive land for food—it will reduce foodproduction by subsistence farmers. In order to reduce land use competition between feed andfood growing purposes, high-yielding and nutritious fodders that are also tolerant to marginalland conditions need to be identified and developed along with the application of the biodiversification concept, to stabilize yield levels.
Materials and Methods
The study was carried out in Sumber Agung village, Ngantang, Malang, at 7° 52' 50" 14 S,
112° 23' 13" 54 E. The total area of Sumber Agung is 756,688 ha, comprising 40% forest, 36%
agro-forestry (coffee and fruit trees), and 15% rice fields and arable crops, with the remainder of
the area made up of houses, cemeteries, and other purposes. The village is bordered by two
mountains, its topography is hilly, and the mean elevation is 800 m above sea level. Kalikonto is
the most important river, and it is used as the main source for irrigation and other livelihood
activities (Village Profile of Sumber Agung, 2012). The majority of the inhabitants work in the
agricultural sector, in either dairy or crop production. Next to the feed from natural areas,
elephant grass is the dominant forage for dairy cows. The project introduced options for
improving fodder quality, including diversification of cropping systems with legumes andgrowing fodder crops in underutilized spaces. A regional farmer field school (FFS) was
organized as a participatory learning method. Twenty dairy farmers with 2–20 dairy cows
participated in the FFS to learn the effects of legumes on milk quality and milk quantity, and tocompare the performance of three legumes. These were Lablab purpureus (L), Psophocarpus
tetragonolobus L., and Crotalaria juncea, under five cropping systems: (1) monoculture, (2)intercropped with elephant grass, (3) intercropped under fruit trees, (4) intercropped with coffee,and (5) intercropped with pine trees.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Results and Discussion
The results of the experiment showed that C. juncea was more robust than the two otherlegumes due to (1) its fast growing habit, (2) its ability to regrow after cutting cuts, and (3) its
adaptability to be intercropped with other plants. The harvested biomass of C. juncea during thestudy period is shown in Table 1.
Table 1. Crotalaria juncea biomass in different cropping systems (Mg ha-1).
Treatments
Monoculture
Intercropped under agro-forestry
Intercropped with coffee
Intercropped with elephant grassIntercropped with pine trees

1st cut
3.6
0.9
1.2
0.5
1.1

2nd cut
3.2
0.5
0.9
0.1
0.8

Milk production was increased after one month by adding C. juncea to dairy cow rations.
The highest increase (5–9%) was found with cows in the three-month lactation stage when they
were fed with C. juncea. Balancing the feed composition by including also the legume C.
juncea increased the quality of milk in terms of protein content. The highest increase (20–21%)
was again found with cows in the three-month lactation stage.
Based on the interviews, 100% of respondents reckoned that it was easy to grow the threelegumes. However, C. juncea had the highest score in terms of ease of growing, while P.
tetragonolobus and L. purpureus were more difficult to manage. The respondents’ opinions did
not differ greatly between L. purpureus and C. juncea. However, overall, C. juncea wasconsidered more preferable.
Conclusions
The better quantity and quality of milk due to the inclusion of legumes in the cows’ diets
increased farmers’ profits, leading to better incomes for their livelihoods. Participatory learning
is an effective approach to transfer and share knowledge between farmers and stakeholders. It isalso a good way for stakeholders to establish networks and for communities to communicate.
The participants experienced positive impacts, including better performance of their dairy cows
due to more balanced feed rations.
Acknowledgement
We acknowledge financial support from the Nestlé Corporation, Kejayan, Pasuruan, Indonesia
for the success of our activities.

References
Byrne, D. 2007. Dangers in feeding waste material to livestock. Prime Fact 311. New South Wales
Department of Primary Industry. Australia. at: www.dpi.nsw.gov.au/primefacts
Indonesian Statistics. 2012. Village Profile of Sumber Agung, Sub-District of Ngantang in Malang
District.
Morelink Asia Pacific. 2011. Indonesia Dairy Industry Development. Report to International Final
Corporation. Australia. 59p. Available at
http://www.ifc.org/wps/wcm/connect/93f48d00470e3bf883ffd7b2572104ea/Dairy+Industry+Dev
elopment-2011.pdf?MOD=AJPERES
Pete Smith, P., Gregory, P.J., van Vuuren, D., Obersteiner, M., Havlík, P., Rounsevell, M., Woods,J., Stehfest, E. And Bellarby, J. 2010. Competition for Land. Phil. Trans. R. Soc. B. 365:1554
2941-2957. Doi.10.1098/rstb.2010.0127

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Conservation of Biocultural Diversity on Sacred Groves:
Opportunities for Sustainable Future
Archana Godbole
Applied Environmental Research Foundation, India
Contact: archanagodbole@aerfindia.org
Keywords: sacred groves, Ayurveda, certification, value addition, communities

Indigenous and local communities across the globe have used cultural norms for sustainable
natural resource management since time immemorial. Traditional conservation practices, suchas maintaining sacred natural sites, oral traditions of resource use, and benefit sharing are thebest indicators of this strong link between culture and conservation. However, these ancient
traditions are also changing due to the impact of development on change in culture. In India, thetradition of protecting groves and patches of forests in the name of gods has been a common
practice, and these groves are the repositories of old growth forests. With varied ownership
patterns and community-based management systems, there were well-laid rules and regulations
in place guarding the resources within these groves. In the midst of the pressures of both agrowing population and aspirations to develop, it is extremely difficult to continue theprotection of sacred groves while engaging local people in the process. There are many threats
to these ancient forests in the name of development. Therefore, an innovative approach of
linking these spaces with markets and ensuring long-term protection to these forests andbiodiversity within them has been developed and tried successfully in the north Western Ghats.
In the North Western Ghats of India, many sacred groves still have old growth Terminalia
bellirica trees. These trees are flagships of forest biodiversity, as they provide nesting sites tothree species of hornbills. These hornbills are responsible for the dispersal of many rare andendangered tree species from the north Western Gats. Therefore, there is an urgent need toprotect these trees and groves. The fruit of T. bellirica has been used in the Ayurvedic medicine
system of India since time immemorial. There is a growing interest in using Ayurvedic
medicine around the world, especially in western countries. Herbal product companies areinterested in buying these fruits. Similarly, due to growing awareness about the conservation of
biodiversity and social and cultural aspects while extracting non-timber forest products, many
European pharmaceutical companies are interested in buying certified products. Certifications
like FairWild have provided an opportunity to fetch better price for T. bellirica fruits. In thenorth Western Ghats, the Applied Environmental Research Foundation has developed acollaboration with the UK herbal product company the Fair Wild Foundation, and a few Indian
pharmaceutical companies have invested together to protect these trees and sacred groves, withhigher returns to local communities maintaining and protecting the groves. The process of
forming such collaborations and engaging with other stakeholders in the process of conservation
is discussed in this paper. It is interesting to see how the process and links with markets havestrengthened the existing culture of worshipping and protecting nature. This successful on-goingcollaboration has created a win-win situation, contributing to conservation of both biodiversity
and culture.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Integrating Wild Herbal Medicinal Plant Domestication into a Local
Biodiversity Strategy and Action Plan as a Means for Improving Local
Livelihoods
Bishnu Hari Pandit1*, Federico Lopez-Casero Michaelis2
12* Chair, Kathmandu Forestry College, P.O. box: 9594, Kathmandu.
Team leader, Institute for Global Environmental Strategies (IGES). Hayama, Japan.
Contact: bhpandit29@gmail.com
Keywords: LBSAP, biodiversity, livelihoods, medicinal plants, NBSAP-Nepal

Background
The rural landscape, which encompasses the agrarian economy, fragile ecology, and a complex
and differentiated society, is changing rapidly in Nepal, creating new opportunities (a road link to
the Chinese border) and competition among traders for extraction of medicinal plant resources.
Despite this rapidly changing environment, the rural economy in Nepal is still based on subsistence
agriculture. The preparation of Local Biodiversity Strategy and Action Plans (LBSAPs) has animportant role to play in rural communities’ conservation and livelihoods. This importance is due tothe potential for medicinal plant resources to be conserved at the local level through effective
implementation of LBSAPs, which can contribute significantly to the country’s national-levelbiodiversity conservation strategy and people’s livelihoods (Pandit et al. 2009, Rasul et al. 2012).
Prior to the development of LBSAPs, the government and other stakeholders recognized that thegoal and objectives of the National Biodiversity Strategy and Action Plan (NBSAP) could not be
fully achieved without effective management of biodiversity at the local level (Pisupati 2007). The
preparation and implementation of the LBSAP is the first step towards initiating and systematizing
the efforts of local bodies, primarily village development committees (VDCs), which are thesmallest local administrative units in Nepal, but also municipalities, towards meeting therequirements and goals of the NBSAP. The VDC is a local political body or administrative unit
consisting of nine village wards, and it has the status of an autonomous institution and the authority
to interact with the more centralized institutions of governance in Nepal. In order to promote local
efforts in biodiversity conservation, there is a need for an institutional mechanism to engage VDC
members in the development and implementation of conservation strategies.
Objectives and Methodology
In view of the above objective, the domestication of wild herbal medicinal plants on cultivatedlands is an important activity of the LBSAP developed in 2014 by the Government of Nepal. This
study is based on a project conducted in three ecological landscapes (Saktikhor VDC—Inner Terai,
below 1000 masl; Kusadevi VDC—middle hills between 1000 to 2000 masl, and Syafru VDC—highhills above 2000 masl) of Nepal in preparing LBSAPs. This is in accordance with the frameworkprovided in the Nepal Biodiversity Strategy and Action Plan (NBSAP) of Nepal prepared in 2014.
At least 2,300 households were supported in developing LBSAPs in three ecological landscapes. The
objective of developing LBSAPs was to translate the NBSAP’s vision, principles, strategies, andpriority actions at the local level through a mixed methodological approach involving household
surveys, key informant interviews, and focus group discussions for data collection. This study covers
the LBSAP’s four-fold objectives, including full integration of biodiversity conservation in theinstitutional planning process, conservation and sustainable utilization of local resources, community
participation, and enhanced human wellbeing. The process involved four phases, including
stakeholder consultations and analysis, constituting of a local biodiversity committee, defining roles
and responsibilities of stakeholders, priority identification, and the implementation and adaptation of36

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

LBSAPs. Of the three LBSAPs supported, the case of the high hills village Syafru VDC has alreadydemonstrated the enhancement of the livelihoods of poor communities, particularly through one of
the LBSAP’s activities (domestication of medicinal plants).
Findings
This study focuses on the initial activities under the
LBSAP conducted in Syafru VDC, which concentrated
on the domestication of medicinal and aromatic plant
species to prevent their unsustainable use throughillegal and excessive harvesting in the National Park
area around the VDC. Five important wild herbal
medicinal plant species (i.e., Swertia chiraita,
Valeriana jatamansi, Rheum austral, Paris
polyphylla and Berginia ciliata) that were almost at
the verge of extinction locally were domesticated.
The study revealed that the total annual income of theaverage beneficiary increased from NPR 147,942 to
NPR 170,566 (1 USD = 106 NPR) in two years (2014–2016). Overall, beneficiaries’ incomes increased by 10 percent in the two-year period. Income frommedicinal plants alone was from NPR 25,021 in 2014 to NPR 45,943 in 2016, which is 92% of thetotal change. The LBSAP contributed to build the capacity of local communities to reduce poverty
from 44% to 29% in the study area.

References
Pandit, BH, Adrian, A & Kumar, C 2009, ‘Community based forest enterprises in Nepal: An
analysis of their role in increasing income benefits to the poor, Small Scale Forestry, vol. 8, no.
4, pp 447-463.
Pisupati, B 2007, Effective Implementation of NBSAPs: Using a decentralized approach- Guidelines
for Developing Sub-National Biodiversity Action Plans, United Nations University Institute ofAdvanced Studies, Japan, <http://cbc.iclei.org/Content/Docs /LBSAP%20 Guidelines.pdf. - 20
March, 2016 >.
Rasul, G, Choudhary, D, Pandit, BH & Kollmair, M 2012, ‘Poverty and livelihood impacts of a
medicinal and aromatic plant project in India and Nepal’, Mountain Research and Development,
vol. 32, no. 2, pp. 137-148.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Utilisation of Local Biocultural Diversity Resources:
Traditional Knowledge in the Agriculture Ecosystem within the
Crocker Range Biosphere Reserve, Sabah, Malaysia
Elizabeth Malangkig
Department of Agriculture Sabah,
Ministry of Agriculture and Food Industry,
88632 Kota Kinabalu Sabah, Malaysia
Contact: Elizabeth.Malangkig@sabah.gov.my
Keywords: biocultural heritage, MAB, biosphere reserve, JICA

The resilience of the indigenous communities in Sabah, Malaysia has largely been attributed
to the practise of their biocultural heritage to manage their use of natural resources. Traditional
land is developed according to their needs, and with the traditional ecological knowledge that
supports continuous use of natural resources.
This paper discusses the efforts by the Sabah state government to enhance the utilisation of
biocultural diversity resources through engagement with local communities. While foodsovereignty is an important agenda item for the government, biocultural practices will ensuresustainability of the production system. The culture and beliefs of the indigenous community,
which dictate their resource use, including the use of traditional seeds and livestock breeds, isconsidered conservation of agricultural diversity. The scaling up of good local practices, such as
the Tagal system, is an ongoing process. An effort is also made to draw parallels with theSatoyama concept. The role of JICA in strengthening the knowledge base, including the
documentation of local practices and capacity of key personnel in the management of the
Crocker Range MAB Reserve in long-term biodiversity conservation, is also highlighted.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Biocultural Characteristics of Baduy People (Banten, Indonesia):Life History and Rice Farming
Bambang Suryobroto1*, Eneng Nunuz Rohmatullayaly1
Bogor Agricultural University1
Contact: suryobroto@ipb.ac.id
Keywords: biocultural, Baduy people, Indonesia, life history, rice farming

Baduy Tradition
The Baduy people are one of the socio-cultural groups of ethnic Sundanese that live in
Kendeng Mountain, Banten Province, Indonesia. The present population size is about 12,000
individuals occupying a hilly area of 5,136 ha at altitudes 400–600 m above sea level. The area
comprises a forest preserve (± 3000 ha) and settlement consisting of 60 hamlets (± 2,100 ha).
Their traditional duties and taboos result in geographical and cultural isolation that effectively
creates a barrier to the network of social services, economic, and national politics of Indonesia.
The traditions of the Baduy are coded in the Sunda Wiwitan religion, which determines daily
obligatory duties centering on swidden rice farming. The duties consist of clearing the land(nyacar) in April–May, cutting and pruning trees (nuaran) May–June, burning dried leaves andbranches (ngadurug) June–July, sowing (ngaseuk huma) July–October, planting (ngaseuk pare)
July–January and harvesting (panen) the rice January–April (Iskandar 2015). The religion
prohibits formal education as one of their taboos. They must also not use technology and its
products, such as electricity, electric equipment, transportation devices (even footgear), andmodern household utensils. Before the 1970s, the Baduy people also refused medical assistanceprovided by the Indonesian government. Marriage of the Baduy people follows an endogamysystem. If they marry people from outside, they must leave the Baduy area (Lubis 2009). They
implement strict monogamous marriage. This endogamy system would lead to genetic
distinctness because of the absence of migration.
The unique cultural and genetic isolations are expected to shape their life history as well as
environment where they live.
Life History
The body size of Baduy people may be categorized as pygmoid because their average maleheight is less than 160 cm. They have a slow growth rate at the child to juvenile transition, and a
low and long growth spurt with prolonged growth well beyond reproductive maturation.
Prolonged somatic growth offsets the slow growth rate at the child to juvenile transition and low
growth spurt. The low growth spurt, which leads to small body size in the growing period, may
save on body maintenance costs due to hilly terrain and farming practices.
On average, Baduy girls experience menarche (first menstruation) at age 14.3 year (range
10.0–18.8 y). The delay between the ages at menarche to first marriage of females is relatively
short; they only need one year to get married at age 15.3y (12.0–24.0 y) followed by first
reproduction about two years later at age 17.2 y (14.0–26.0). In a simple society without
mortality pressure like the Baduy, life centers around family so early reproductive maturation issocially advantageous for them. As for males, the age at first marriage, at 18.9 y (15.0–25.0y),
is relatively older than females. Baduy males need the time to be prepared as a husband andfather because they should demonstrate themselves as socially and economically eligible tomarry by working in the fields for approximately six months before getting married. In addition,39

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanthe delay between ages at first marriage to first reproduction is three years, which is longer thanthe delay for females.
Ages at first marriage and first reproduction of both genders are well below that ofuneducated and some secondary schooling cohorts of Indonesian nationals. This also shows that
populations with less education tend to have early reproductive maturation.
Rice Farming
The Baduy people maintain a traditional system of swidden farming as a religious obligation.
In their stratified society, depending on ownership, they differentiate six kind of swidden.
However, all of them keep their harvested rice in special storage houses and do not use them.
Their dry rice landraces are used mainly for performing rituals and the feasts accompanying
them. In addition to refusal of planting high yield varieties imposed by the Green Revolution in
the 1960s, the varieties of their local landraces are conserved. The Baduy people havedeveloped a complex knowledge relating to the creation and maintenance of rice diversity. A
study (Iskandar and Ellen 1999) found 89 different names of landraces.
The Baduy people also put high cultural and spiritual values to forests. They see forests as
the land of their ancestors, and as an important resource to provide material for cultural events,
products to meet daily needs such as food and medicine, and material for construction andhousewares. Baduy people could name approximately 55 species of plants inside forests andsurrounding their settlements (Hakim 2006).

References
Hakim, N. 2006. Cultural and Spiritual Values of Forests In Baduy Region, Banten, Indonesia. Masterthesis, Wageningen University.
Iskandar, J and Ellen, R. 1999. In situ conservation of rice landraces among the Baduy of West Java., J.
Ethnobiology 19(1): 97·125
Lubis, D. 2009. Memberdayakan suku Baduy (Empowering Baduy people). Ilmiah Populer.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanThe Golden Interweave of “Human-Nature-Culture” as a Model ofCommunity Development: A Case Study from the Pastoralist
Landscape of Darvi sum, Khovd aimag, Mongolia
Bazar Losol
Nomadic herder, Delger bag, Darvi sum, Khovd aimag
Bazar Losol holds the title of the nation’s “myangat malchin,” or “shepherd of a thousand heads of livestock.”

Contact: mariaumnik@yahoo.com (c/o)
Key words: traditional knowledge, biocultural diversity, Mongolia, nomadic pastoralism,
community development.

The summit of princely Sutai robed in silver white snow,
The 108 eternal crystal spring headwaters of the Delger,
Imprinted with the little feet of growing and playing children,
Stretched across the wide steppes of Darvi –Cradle of the eight baatars (heroes) whose names are enshrined forever.
The majestic mountains of Altai always the purest blue
Graced with herds scattered across verdant pastures,
Swiftly galloping horses raise clouds of dust,
Ayaa, how beautiful is my native Sutai…
This poem was written by Buyanbadrakh, my young compatriot and a native of my Darvi
sum. It describes our motherland, a pastoralist mountainous landscape of the Mongolian Altai,
very well. Darvi sum is a modern-day administrative unit of the Khovd Province of Mongolia. It
consists of 725 households and has a total population of 2,718. The territory of the sum is560,460 ha, including 336,000 ha farming land, 54,000 ha grasslands, and 6,400 ha forests. This
beautiful land mosaic creates the amazingly beautiful and unique biocultural landscape of Darvi.
The magnificent sacred mountain, Sutai Khairakhan, crowns our native land, giving force tonumerous streams and springs.
Since time immemorial, the people of Darvi have been keeping and taking care of the “fivejewels,” that is, the five types of domestic animals: horses, sheep, goats, cows/yaks, and camels.
Today, 725 families in our sum have 156,400 heads of livestock, or an average of 215 animalheads per family. Darvi is famous for its special native breed of white sheep called Sutai. Darviis also famous for the extraordinary people born here. For example, we have seven herders who
were recognized as “Nation’s Hero” herders. We have 43 herders that have the honorary title of“myangat malchin,” or “shepherd of a thousand heads of livestock.” In 2014, we celebrated a
special achievement: The Festival of a Hundred Thousand Sheep; this was the second time inmodern history when we were able to reach such a significant number of sheep—144,755, to beprecise. This is a great achievement, but it does not mean that we are overgrazing and pushing
the limits of the carrying capacity of our pastures. We live on this Earth with a deep
understanding of the interconnectedness of all forms of life and deep reverence for nature.
Perhaps the secret of our success is our constant aim to reinforce the “golden knot”—anunbreakable interweave of human-nature-culture. We are a nomadic people and have never been
separated from nature; we co-exist in productive reciprocity and mutual dependence, staying
true to our ancestors’ noble culture of celebrating nature and living in harmony andreconciliation. The golden knot is a model of sustainable community development that Darvi
and its people offer to the planet.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Restoring the Roots and Co-creating Beauty: A Case Study on
Reviving Cultural Landscape of Jaffr (the Rasht valley, Tajikistan)Mirzoshoh Akobirov
Head of the community-based organisation Rushnoe, Rasht district, Tajikistan, a master farmer,
awarded the title of the Best Orchard Keeper of Tajikistan in 2013
Contact: alibekbuts@gmail.com
Keywords: traditional knowledge, cultural landscape, biocultural diversity, Tajikistan, local
communities

This case study addresses the community-based initiative focused on the restoration andrevitalisation of cultural landscapes in the Rasht valley of Tajikistan. Agricultural practices
have played a significant role in the formation of cultural landscapes in the area, and richorchards and gardens have always been the central elements of these beautiful mountainous
landscapes.
Tajikistan remains mired in considerable rural poverty in the aftermath of the Soviet
Union’s collapse and the subsequent civil war (1992–1996). Historically diverse andsustainable farming systems and associated traditional knowledge have been substantiallyeroded since the 1930s, when the centrally-planned socialist economy, with its industrial
models of agriculture, and large-scale forced population relocations transformed the country.
We at the community-based organisation Rushnoe initiated farmer-led processes, using
revived traditional techniques of sustainable land use, for the ecological and cultural restorationof our land, as well as to reactivate deep spiritual relationships with nature. Our work started
with the establishment of new experimental gardens as educational, cultural, andagrobiodiversity spaces. Today, our re-created cultural landscape is composed of the bioculturalparks and community gardens of the Rasht valley: they contain more than 50 local varieties ofapple, more than 30 varieties of pear, and 24 varieties of apricots, as well as many varieties ofdecorative plants and herbs, many of them at risk of becoming extinct under the huge pressure
from markets and industrial approaches to agriculture. To date, the total area of Rushnoe’s
impact is 10 ha of restored forest landscape (designated as biocultural parks), and 16 ha
representing a constellation of community gardens. We have also started working on 70 ha ofcanyon land. However, our work is not measured only in hectares of restored native landscapes:
tens of thousands of local varieties of fruit trees have been planted, many of them saved fromnear extinction. There are also almost 100 young men and women trained in grafting and othertraditional farming and horticultural techniques. There is also a beautiful biocultural museum,reflecting the history and rich heritage of Tajik farmers from time immemorial. There is also agroup of 10 old men, united by their passion for music, who still can sing songs in a uniqueancient style/genre known as “Qissakhoni,” which originated in and is currently practiced only
in our valley.
The essence of Tajiks’ cultural identity is the deep understanding of the land, seeds, andplants that were long ago domesticated by their ancestors. Through cultural and educational
programs, the community gardens of Rushnoe aim to help to strengthen this identity, which,in turn, will help to sustain the incredible agrobiodiversity of these landscapes. The quality
seeds and planting materials provided to farmers from the neighbouring communities
enhance local self-sufficiency, contributing to the improvement of livelihoods. Each year,42

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Rushnoe sells 4,000 to 5,000 fruit seedlings. To grow such numbers of trees, farmers havearranged new gardens with total area of 20–30 hectares of land, and at least 320 jobs havebeen created by these family gardens. The yield received from each garden is five to ten tonsof fruit. In addition, Rushnoe provides training on intercropping and other effective
traditional methods of agriculture that increase soil productivity. Innovative solutions basedon traditional knowledge for using the abandoned and degraded slopes of the mountains asorchards are gaining interest and popularity among farmers, and prevent further wind andwater erosion. Reducing dependence on chemicals and pesticides improves the overall
ecological conditions, as well as the health and food security of local communities.
The initiative is based on crafting and promoting the “new old” ways of being, meaning arich combination of knowledge and agricultural heritage with creative modern farming
innovations. It has significantly improved these communities’ abilities to adapt and respondto environmental, social, and economic change. By concentrating and experimenting withlocal crop and fruit varieties, and the conscious selection and promotion of drought-, frost-,
and pest-resistant varieties, Rushnoe provides the opportunity for local people to have theirown choice of what to grow and experiment with themselves, in the context of climatechange and the need for increased adaptability. The initiative’s conscious focus on diversity
is one of the most important mechanisms to increase the resilience of local communities in
the face of uncertainty and external pressure. The very institutional arrangement of Rushnoe
as a unifying organisation of several village communities is, in a way, a local collective
adaptation strategy to deal with changing levels of threats and problems. Most importantly,
though, Rushnoe’s work on the restoration of the cultural landscape of Jaffr powerfully
reminds us of our responsibility as local communities to care for the land, and of our ability
to co-create beauty on this Earth.

References
Akobirov, M. 2014. Gardens of the Jafr (Rasht Valley, Tajikistan) as a Model of Sustaining
Cultural Landscapes for Future Generations. In Conserving Cultural Landscapes: Challenges
and New Directions, pp. 358–368. Routledge, 201443

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Creating Positive Cycle on Preservation and Utilizationof Cultural Resources
文化資源の保護と活用の好循環へ
Kyoko Kanno
菅野恭子
Deputy Director of Department of Cultural Properties, Traditional Culture Division, Agency for
Cultural Affairs, Japan
文化庁文化財部伝統文化課課長補佐
Contact: denbun@bunka.go.jp
Keywords: Culture properties Preservation, Protection and Utilization, Japan heritage
文化財保護、保存と活用、日本遺産

文化資源の活用による経済活性化
文化芸術資源は，観光地の魅力や，産業の付加価値などを産み出す源であり、文化芸術への投資は，文化分野だけではなく教育やまちづくり，観光・産業等他の様々な産業分野への経済波及効果を生み出す。
我が国には，地域における文化財や，マンガ・アニメ・ゲーム等のメディア芸術，舞台
芸術や各地の芸術祭をはじめとする文化芸術活動など，多様な文化資源が全国に存在する。
ここでは，多様な文化資源のうち特に文化財の保存と活用に焦点をあて、具体的な取組を紹介する。
文化財保護制度の概要
文化財は，我が国の歴史や文化を正しく理解するためになくてはならないものであると同時に，将来の文化の向上発展の基礎となるものである。国は，文化財保護法に基づき，文化財のうち重要なものを指定・選定し，現状変更，修理，輸出などに一定の制限を課す
一方，有形の文化財（建造物，美術工芸品，有形の民俗文化財等）については保存修理，防災，買上げ等，また，無形の文化財（芸能，工芸技術，風俗慣習，民俗芸能等）については伝承者養成や記録作成等に対して助成するなど，保存と活用のために必要な措置を講じている。
観光関連施策の動向と文化財の一体的な活用
政府では「明日の日本を支える観光ビジョン構想会議」を開催し、平成 28 年 3 月に新たなビジョンを取りまとめた。2020 年に訪日外国人旅行者数 4000 万人（2015 年の約 2 倍）等の新たな目標を定めるとともに、必要な施策を整理している。
この中で文化財については「保存優先」から観光客目線での「理解促進」、そして「活用」へと従来の取組を飛躍的に発展させることとしている。
我が国の文化財行政は，これまで，文化財保護法に基づき文化財の指定等を行うことにより，一定の規制の下，いわば“点”として保存・活用を図ることを中心に展開してきた。
今後は、文化財を核に当該地域の産業振興・観光振興等とも連動して一体的なまちづくり
政策を進めることが，地域住民のアイデンティティの再確認や地方創生に資するものと期待される。
これらを踏まえ文化庁では、地域の文化財を総合的に把握し、ストーリー性を持たせて魅力を発信する取組を推進するなど（「日本遺産」等）、文化財単体ではなく地域の文化44

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

財を一体として活用する取組を推進するとともに、文化財の修理・整備・美装化の推進、
分かりやすい解説の充実等に取り組むこととしている。

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Daich’s Modern Art Festival:
Echigo-Tsumari Art Triennial
大地の芸術祭越後妻有アートトリエンナーレ

Masanori Watanabe
渡辺 正範
Head of Industry & Tourism Department, Tokamachi city, Nigata prefecture
新潟県十日町市産業観光部長
Contact: watanabe1162@city.tokamachi.lg.jp
Keywords: depopulation and aging × satoyoma × vacant house × abundant school × modern art＝regional revitalization
過疎高齢化・里山・空家・廃校×現代アート＝地域創生

大地の芸術祭とは過疎高齢化が進む越後妻有（新潟県十日町市・津南町）を舞台に、2000 年から始まった
自然・文化・芸術による地域づくりのプロジェクト。
地域に内在するさまざまな潜在資源（負の財産を含む）を、アートを媒介に地域・世代・ジャンルを越えた人々の協働を通して再資源化し、その魅力を世界に向けて発信する
ことで、新たな地域ブランドの構築を目指すもの。
大地の芸術祭の特徴○普遍の理念「人間は自然に内包される」（基本理念）○３年に１度の開催
2000 年から３年ごとに過去６回開催。
○協働での開催
作品制作や運営は、アーテ
ィスト、住民、こへび隊（主に首都圏サポーター）が担う。住民が作品制作や運営に関わる点で、通常の美術展などとは異なる。
○多様な交流作品制作後も含めたアーティストと地域の交流のほか、住民同士、こへび隊、諸外国との交流も生まれている。
芸術祭がもたらした効果
・交流人口の増加 （第１回展 16 万人 ⇒ 第６回展 51 万人）
・大きな県内経済波及効果（過去６回で 422 億円）※６回展は 51 億円
・マスメディア掲載による地域情報発信（第６回展の広告料換算 30 億円）
・地域産品とクリエイターのマッチングにより商品パーッケージを一新。
・地域の誇りや集落内の互恵が生まれ、随所に地域活性化の新しい芽が出ている。

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Community-Driven Initiatives as a Way to Strengthen Bio-cultural
Traditions in Indigenous Communities:
Experiences from Arunachal Pradesh in India’s northeast
Moji Riba
Centre for Cultural Research & Documentation
1st Floor, Takar Complex
Naharlagun, Arunachal Pradesh
India, 791110
Contact: mojiriba@gmail.com
Keywords: Cultural Landscapes, Community Traditions, Link to Conservation, BCPs and other tools,
Participation of YouthMoji Riba is a filmmaker and cultural activist from India’s northeast and recipient of theRolex Awards for Enterprise (Associate Laureate, 2008). Rolex recognized Moji for ‘helping topreserve and document the rich cultural heritage of India’s Arunachal Pradesh’.
As founder Executive Director of the Centre for Cultural Research & Documentation(CCRD) he has been engaged in understanding how communities in the north east region ofIndia are adapting to the processes of cultural change; using film screenings, outreach programsin schools and colleges, workshops, cross-regional dissemination of films, photo-documentationand exhibitions, scholarships, collaborative projects, research and filming and archive building.
In this time, he has made over 30 documentaries that look at issues from a culture-centeredperspective and also explores the linkages between cultural practices and biological diversity
and its sustainable management. The CCRD houses an audio-visual archive of this material.
These films have been screened at various national and international venues and film
festivals like the London School of Economics, The British Museum, School of Oriental andAfrican Studies, The Nehru Centre, the Kathmandu International Mountain Film Festival,
Mumbai International Film Festival, etc.
Currently he also teaches documentary film at the Department of Mass Communication,
Rajiv Gandhi University, Itanagar that he helped set-up. He has also been a core team memberof various research projects with SOAS (London), UNESCO, UNDP and is part of the 8member Expert Group of the National Round Table on Protection and Preservation ofIndigenous Traditional Knowledge and Endangered Languages, under the Ministry of Human
Resource Development, Govt of India.
In addition to his work on documenting traditional resource management practices anddisseminating them in various forums for almost 2 decades, he has also worked on issues ofsustainable management of bio-resources and has extensive experience in studying andimplementing linkages between culture and biodiversity. In partnership with the UNDP, he has
worked on publishing a bio-cultural protocol of the Men-Hing (medicinal plants) of the Sartang
tribe of Arunachal Pradesh and has undertaken CEPA activities on ABS mechanisms, biocultural practices and community interface.
Through his sustained engagement with young people, he has been instrumental ingenerating a larger dialogue on issues of cultural diversity, identity, language and bio-cultural
heritage in the northeast region.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

The presentation will seek to explore the linkages that exist between cultural traditions andbiological diversity and practices amongst the tribal communities of Arunachal Pradesh, India.
It will highlight some examples of how these traditional practices have depended on culturalexpression to survive.
The presentation will also share experiences of how contemporary tools like Bio-Cultural
Community Protocols and the participation of youth can help create awareness on suchtraditions and create respect for them.
References
P.S. Ramakrishnan, Cultural Landscapes for Biodiversity Conservation and Sustainable
Development
R. Boojh, Ziro Valley and the Surrounding Hills: A Mega-cultural Landscape
G. Pangging, J. Dutta, D. Balasubramanian, O. Muang, A. Arunachalam and M.L. Khan The ‘Tani’
Mega-cultural Landscape
J. Dutta, O.Muang, D. Balasubramanian, F.M. Wann, G. Pangging and M.L.Khan , Biodiversity
Linked Value Systems of the Monpas and Sherdukpens of Arunachal Pradesh
Mihin Dollo, Prasanna K. Samal and Darwin Megejee, Culture Linked Biodiversity Conservation
Values of Monpas and Sherdukpens of Aurnachal Pradesh

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Development of the Integrated Education Fieldworks for the
Biocultural Diversity: Learning from the Rural Areas of Ishikawa
Prefecture
Aida Mammadova1*, Yoshihiko Iida2
Kanazawa University International Student Center, Japan1*,
United Nations University Institute for the Advanced Studies of Sustainability, Operating Unit
Ishikawa/Kanazawa, Japan2
Contact: mammadova@staff.kanazawa-u.ac.jp
Keywords: Biocultural Diversity, Educational Fieldworks, Sustainability, Conservation, Community

Background
Rural areas of Ishikawa Prefecture are facing major challenges in biocultural loss due to theaging and declining population, environmental changes, economic instability, and other factors.
To attract more attention for regional regeneration, local governments and academic institutions
are trying to implement new educational approaches. However, in most of these cases,
educational methodologies do not implement integrated practical approaches for biocultural
diversity, but rather apply practical education with separate biodiversity or cultural approaches.
To raise awareness about urban biocultural diversity and sustainable development, we havepreviously conducted fieldwork activities where we linked biodiversity with the cultural
diversity of Kanazawa City, Japan, and monitored the importance of human capital for thepreservation and management of natural resources (Mammadova and Iida, 2016). In this study,
we decided to create a biocultural diversity training course in the rural areas of Ishikawa
Prefecture and monitor how nature and culture function in an integrated manner, for thesustainable development of the community. The objectives were to acquire integrated natural
knowledge and skills, through fieldwork and direct collaboration with local communities toaddress local biocultural issues.
Methods
The participants were 23 international students with different backgrounds. The training
course was divided into three main parts. During the first part, students experienced only nature
activities, where they learned about nature through the five senses: watching, smelling, touching,hearing, and tasting. We visited different natural ecosystems with different habitats, such as
low-altitude mountains, forests, and coastal areas. Next were community learning activities,
where we visited three main areas of Ishikawa Prefecture: the Mount Hakusan region, the Noto
Seaside area, and the Komatsu region. In this fieldwork activity, students met directly with thelocal communities and learned how nature is used to create culture. The third and final part wasa one-day overnight experience, together with local people, to experience their sustainable rural
lifestyle, sharing direct hands-on experiences with them. Pre- and post-surveys were conducted
for each of the nature and community learning activities. After the course, we conducted one
final workshop, where the students were divided into three groups: Hakusan, Noto, andKomatsu. Students presented the issues of the regions and gave some proposals about thepreservation and sustainable utilization of natural resources for further regional development.
Results
Most of the students provided similar feedback. The post-nature activities survey showedthat 20 students agreed that the nature activities helped them to understand the natural49

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanenvironment and culture more deeply and precisely. They submitted reports describing how,even outside the classes, they became more conscious about the sounds, the colours, and thesmells of nature that they experienced, and how those natural appearances are related to theculture of our daily lives. The post-community survey showed that 19 students became moreconcerned about the future of the region, and that their attitudes and perceptions of the rural
lifestyle had changed for the better. In the final workshop, students presented on issues thatwere similar for all regions, such as aging, depopulation, no young followers to hand down
culture to and no job opportunities, humans’ negative interactions with nature and the depletionof natural resources, invasive species, and other issues. For future actions, students suggested
increasing voluntary work in the communities due to the lack of manpower, and raising publicawareness; setting up core areas for biodiversity protection; and involving different stakeholders,such as authorities and local communities, to cooperate and promote regional ecotourism.
Conclusion
According to our study, it was clear that the educational policies and programmes forbiocultural diversity should not be conducted separately, and that the fields of nature, culture,and community must be learned about in an integrated manner, in order to achieve regionalsustainability. Further educational programmes should promote the utilization and revitalizationof traditional knowledge, and further emphasise the role of human capital to sustain biocultural
diversity.

Reference
Mammadova, A., & Iida, Y. 2016. Development of educational fieldwork activities for theInternational Students: Case of awareness raising in biocultural diversity of Kanazawa City.
Research Bulletin, International Student Center Kanazawa University, 19, 88–106.
Acknowledgement
This program was funded by the Kanazawa University COC (Center of Community) Programme
2016.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanEngaging the Youth in Revitalizing Biological and Cultural Diversity:
Insights from the Philippines and Internationally
Jocelyn Carino-Nettleton
Forest Peoples Programme, Philippines
Contact: joji@forestpeoples.org
Keywords: forest, indigenous people, rights, policy improvement, youth education

About Forest Peoples Programme
Forests cover 12% of the planet and nearly all are inhabited. Many of the peoples, who live
in and have customary rights to their forests, have developed ways of life and traditional
knowledge that are attuned to their forest environments. Yet, forest policies commonly treat
forests as empty lands controlled by the state and available for ‘development’ – colonisation,
logging, plantations, dams, mines, oil wells, gas pipelines and agribusiness. These
encroachments often force forest peoples out of their forest homes. Many conservation schemes
to establish wilderness reserves also deny forest peoples’ rights. Forest Peoples Programme(FPP) advocates an alternative vision of how forests should be managed and controlled, basedon respect for the rights of the peoples who know them best. We work with forest peoples inSouth America, Africa, and Asia, to help them secure their rights, build up their own
organisations and negotiate with governments and companies as to how economic development
and conservation are best achieved on their lands.
History
Forest Peoples Programme (FPP) was founded in 1990 in response to the forest crisis,
specifically to support indigenous forest peoples’ struggles to defend their lands and livelihoods.
It registered as a non-governmental human rights organization with its main office in the UK.
FPP’s focus, in the beginning, came from the expertise and relationships that the small
founding team had with specific communities, primarily in the Guyanas and in South and South
East Asia. Forest Peoples Programme has grown into a respected and successful organisationthat now operates right around the tropical forest belt where it serves to bridge the gap between
policy makers and forest peoples. Through advocacy, practical projects and capacity building,
FPP supports forest peoples to deal directly with the outside powers, regionally, nationally, andinternationally that shape their lives and futures. Forest Peoples Programme has contributed to,and continues supporting, the growing indigenous peoples' movement whose voice is gaining
influence and attention on the world-wide stage.
VisionForests are owned and controlled by forest peoples in ways that ensure sustainable
livelihoods, equity and well-being based on respect for their rights, knowledge, cultures andidentities.
Mission
Forest Peoples Programme supports the rights of peoples who live in forests and depend onthem for their livelihoods. We work to create political space for forest peoples to secure theirrights, control their lands and decide their own futures.

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Goals
 Get the rights and interests of forest peoples recognized in laws, policies andprogrammes
 Support forest peoples to build their own capacities to claim and exercise their humanrights Counter top-down policies and projects that threaten the rights of forest peoples
 Promote community-based sustainable forest management
 Ensure equity, counter discrimination and promote gender justice Inform NGO actions on forests in line with forest peoples’ visions
 Link up indigenous and forest peoples’ movements at the regional and international
levelsReferences
http://www.forestpeoples.org/

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Human Capacity Building in the GIAHS “Noto’s Satoyama andSatoumi” in Japan
Koji S*, Ito K, Shukur R, Koyama S, Kasei K, Kishioka T, Uno F, Kawabata H, Nakamura K
Satoyama Satoumi Project, Kanazawa University
Contact: s.koji@staff.kanazawa-u.ac.jp
Keywords: Capacity building, Noto Peninsula, Satoyama and Satoumi, Regional revitalization

Background
Satoyama and Satoumi in the Noto Peninsula of Japan are nurtured by a harmonious
relationship between agriculture, forestry, fishery and nature. Landscapes and seascapes, as
products of longstanding interaction between human and nature, have received international
acclaim as Noto’s Satoyama and Satoumi, which were designated as Globally Important
Agricultural Heritage Systems (GIAHS) in 2011. However, Noto’s Satoyama and Satoumi facedeterioration, as recent human depopulation and aging demographics have led to less capacity
for their management. Human capacity building is therefore essential to the revitalization ofNoto’s Satoyama and Satoumi.
Noto Satoyama Satoumi Meister Training Program
In 2007, Kanazawa University implemented the “Noto Satoyama Meister” training program,with the aim of preparing young professionals up to 45 years old to start up environmentallyfriendly businesses in agriculture, forestry, fishing, and related industries, or to take onleadership roles within the Noto area. The course is a one-year curriculum of classes held on the
1st and 3rd Saturday of each month, on basic subjects and practical activities. In order tograduate from the program, Meister trainees must give a presentation on their graduation thesis,
based on their own research interests.
People with various backgrounds meet and study together at the Noto campus once in every
two weeks, commuting from the Noto region, Kanazawa city, or even from Tokyo. Trainees
taking the program include (1) those who would like to settle in the Noto region and study its
nature and culture, (2) those who would like to learn more about Satoyama and Satoumi and (3)those who would like to make the best use of Satoyama and Satoumi for their businesses.
The course is made up of two parts: basic subjects (lectures and training) and practicalsubjects (graduation thesis). Through basic subjects, trainees have the opportunities to learn
about and experience local activities to revitalize Satoyama and Satoumi. Examples of topics
include ecological services of Satoyama and Satoumi, branding strategy utilizing local resources,
new tourism (e.g. eco-tourism and green tourism), utilization of abandoned arable fields,
strategy and planning of social businesses, environmental and biological monitoring, andfieldwork of community research.
Meister trainees also have to give a presentation on their graduation thesis, based on theirown research interests. Each Meister trainee selects his/her own theme, conducts research,summarizes the findings, and gives a presentation with the help of their fellow students and staff
members. Each student reviews his/her own activities through research for this graduation thesis,
and makes proposals for the challenges faced by the local areas. There are various themes,
including (1) establishing and managing a business, (2) exchange and community development,53

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan(3) farming and processing techniques, (4) community and environmental research, and (5)development of agriculture, forestry and fisheries. Each thesis is evaluated by three referees, andMeister graduates receive a Satoyama Satoumi Meister Certificate, issued by Kanazawa
University.
As of 2015, a total of 128 people have completed the program. Graduates are expected to be:(1) able to widen their activities through the collaborative networks they have built through theprogram; (2) leaders of community development by their improved planning, proposing andimplementing skills; and (3) pioneers of the future of Noto, with the knowledge and wisdom tomake the best use of Satoyama and Satoumi. One hundred and twenty-eight graduates may notsound like a lot, considering the whole population of Noto Peninsula, but their activities could
play a central role in the revitalization of the communities in this area.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan“Forest of Yoboshi-go”: Place-based Learning in the Satoyama in Noto
「よぼし子の森」‐能登の里山地域における土地に根差した学びの場
Yuki Hagino1, Koji Ito1,2, Kiichiro Hagino*1,3
萩のゆき 1, 伊藤浩二 2, 萩野紀一郎*1,3Team Maruyama1, Noto’s Satoyama Satoumi Research Project, Kanazawa University2, Departmentof Art and Design, University of Toyama3
1

2

まるやま組 , 金沢大学能登里山里海研究部門 ,富山大学芸術文化学部

3

Contact: notomaruyama@gmail.com, k-itou@staff.kanazawa-u.ac.jp
Keywords: Satoyama, ESD, Traditional knowledge, Place-based Learning, Forestry
里山, ESD 教育, 伝統知, 土地に根ざした教育, 林業

Background and Team Maruyama
Education on local tradition and nature is necessary to create feelings of attachment to, andself-confidence in, local Satoyama villages, especially in ones that suffer from low birthrates,
aging, and population decline. However, it is difficult to pass on local traditions and knowledgeof nature among families and local communities because of the drastic changes in lifestyles.
Teaching systems for biodiversity and sustainable lifestyle have not been established.
Today, children in Satoyama areas have hardly any farming opportunities or experiences,and they do not even have the chance to get together to play outside.
Since 2011, Team Maruyama has developed various activities related to food, farming,
design, education, and surveys, such as the “Monitoring Site 1000 Satoyama Study” organizedby the Ministry of Environment.
Through these activities, Team Maruyama has gathered information about local traditional
agriculture, forestry, food, ceremonies, and various aspects of Satoyama lifestyle throughinterviews and interaction with locals, and it has also conducted workshops where local
traditional knowledge can be learned and practiced.
To enhance the knowledge of biodiversity and pass on traditional knowledge, Team
Maruyama has collaborated with Mii Elementary School, a local public school designated as a
UNESCO School since 2012. Owing to the school’s small student size (only 21 students), theschool is flexible about its curriculum and has allowed Team Maruyama to hold open-air classes
on education for sustainable development (ESD) in the Maruyama area 10 to 15 times per year
for the past five years.
“Forest of Yoboshi-go”: Place-based learning in the Satoyama in Noto
Located in the mountainous area of Noto, the forests of Mii were cultivated during the Edo
period or even earlier. Wood from the forests has been used for construction, firewood, charcoal,and for various crafts, including urushi lacquerware, which is the main industry in Wajima. This
area is famous for the Thujopsis dolabrata (“hiba” or “ate” tree). Along with the modernizationof Japan, Mii’s forest industry developed and flourished from the late 19th century to the 1960s
and 1970s.
The lifestyle in Mii has been closely tied to the forests. The landlords of the forest obtained
power and wealth and offered young adults a foster-parent system that provided them withfinancial support, discipline, personal development, and occupational training in forestry. Thissystem was called “Eboshi-oya/Eboshi-go,” or “Yoboshi-oya/Yoboshi-go” in Mii.
Borrowing the name of this system, a new program was planned called “Forest of Yoboshigo.” In this program, children learn about forestry and lifestyles in Mii from the elderly, who
still have knowledge of forestry. Nine classes and a field trip to Toyama were planned for the55

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

2016 school year, and each class was based on the following themes: 1) the blessings of theforest and familiar uses of wood, 2) biodiversity in the forest, 3) the relationship between
humans and forest environments, 4) traditional tree cutting/transportation techniques, 5)economic value of trees, and 6) connection of our forests and other areas.
For example, through theme of “the blessings of the forest and familiar uses of wood,”
students minutely observed trees and learned the traditional uses of Eurya japonica (“Hisakaki”)
branches, which are used for offerings in Shinto shrines; of Magnolia obovate (“Hou”) leaves
which are used for wrapping food, making Japanese yams, which are edible; etc.
Each class interacted with the next one. After the students experienced branch cutting withhandsaws, the trees cut in class were used for showing traditional ways of transportation andwere later brought to wood chip factories. During the field trip, students would observe how thewood chips were used to make pulp or paper.
This program not only passes down the traditional knowledge of the elderly but also teaches
knowledge of biodiversity, such as knowledge of species and characteristics of trees, plants, andtechnology. This combination of traditional knowledge and scientific knowledge is what isbelieved to be the genuine form of ESD.
The program was established with the cooperation of the school, teachers, local villagers
who possessed traditional knowledge, academic researchers who taught scientific knowledge,
and local chip and pulp factories who offered the technology.
The information of classes were shared with people in Mii through direct contact andcommunity newsletters. Also, the class was reported on social media services, local TV news,
and newspapers.
The forestry branch of Ishikawa Prefecture has also been supporting this program by giving
an activity grant.
Future issues
To keep this program sustainable, Team Maruyama has established a close relationshipbetween children, parents, the school, local residents, the government, universities, researchfacilities, and factories. This program is made available by collecting and connecting what each
person and organization can provide.
ESD is not only for the wealthy, but also for all children. It is especially aimed at children in
depopulated Satoyama areas, which often have hardly any choice of alternative education. An
opportunity for higher-quality education is crucial to making the local community and lifestyle
maintainable.
Satoyama is valuable from many perspectives, such as economics, biodiversity, and theecosystem. It is important to teach children about these different viewpoints and to show themthat the Satoyama area is full of treasures.
The concept of ESD should be understood by teachers and local educational committees,
which usually focus only on academic achievements. Educating local residents who can teachtraditional knowledge is an urgent task, as currently, the people with traditional knowledge aremostly elderly residents. The availability of residential researchers who can support activities
with their scientific knowledge is another problem. Financial support from the government isnecessary in order to obtain expertise in forestry and agriculture. It is imperative that the
Ministry of Education, Ministry of the Environment, and Ministry of Agriculture, Forestry and
Fisheries break the barriers to establishing cooperative ESD systems throughout Japan.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Eco-Cultural Industrial Promotion through GIAHS in China
Min Qingwen*, Jiao Wenjun
Institute of Geographic Sciences and Natural Resources Research,
Chinese Academy of Sciences, 100101 Beijing, China
Contact: minqw@igsnrr.ac.cn
Keywords: Globally Important Agricultural Heritage Systems (GIAHS), Nationally Important
Agricultural Heritage Systems (China-NIAHS), product marketing, branding, China

In response to the global trends that undermine small-scale family agriculture and traditional
agricultural systems, FAO started a global partnership initiative on the conservation andadaptive management of Globally Important Agricultural Heritage Systems (GIAHS) in 2002.
After more than 10 years of continued efforts, progress on the dynamic conservation andadaptive management of GIAHS has been widely achieved, and the influence of the GIAHS
initiative has been greatly expanded. In June 2015, the GIAHS initiative was endorsed as acorporate programme at the FAO 39th Session, ushering in a whole new stage for GIAHS
conservation and global management of GIAHSs.
China was one of the first countries to respond to the GIAHS initiative, witnessed by thedesignation of Rice-Fish Culture in June 2005. In March 2012, the Chinese Ministry ofAgriculture initiated the identification and conservation of China-Nationally Important
Agricultural Heritage Systems (China-NIAHS), which enabled China to become the first
country in the world to select and conserve these agricultural heritage systems at the national
level. In August 2015, the Ministry issued and implemented the Procedures on the
Administration of Important Agricultural Heritage Systems, which was the first legal documenton the administration of agricultural heritage systems in the world. By the end of 2015, thenumber of GIAHS designations in China had reached 11, accounting for nearly one third of theworldwide total of 36. The total number of China-NIAHS rose to 62 by the end of 2015,
distributed across 25 provinces, municipalities and autonomous regions throughout mainland
China.
To realise the dynamic conservation of agricultural heritage systems, a mechanism of ecocultural industrial promotion has been established that is derived from the multi-functionality ofagricultural heritage systems. This mechanism is built upon agricultural production functions,and can be extended to other functions like agricultural product processing, biological resources
utilisation, cultural creativity, and rural tourism. It also seeks synergies between different
functions. For instance, with the increasing requirements on food safety in modern society, more
and more farmers in heritage sites have begun to utilise local biological resources and ecologicalconditions to produce high-quality agricultural products with cultural connotations, which are
specialty products, and which in turn promotes the conservation of their agricultural heritage
systems. Leisure agriculture and/or rural tourism has also been considered an effective path toactivate local residents to participate in the conservation of agricultural heritage systems whilesolving local employment and maintaining social stability. For example, leisure agriculture
and/or rural tourism development of agricultural heritage systems has brought positive effects
on the conservation of Rice-Fish Culture in Qingtian County, Zhejiang Province, where labour
shortages and land abandonment caused by urbanisation has threatened the sustainability of therice-fish system.

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Promoting Biocultural Diversity through Human Development:
The Case of Philippine-Japan GIAHS
Twinning Satoyama Meister Training Program
Napoleon K. Taguiling
Ifugao State University
Contact: naptag@yahoo.com
Keywords: human development, Satoyama, Ifugao, biocultural diversity

Ifugao remains rich in biological and cultural diversity, particularly in areas designated aspart of the Globally Important Heritage System (GIAHS). However, like a number of GIAHS
sites, Ifugao faces challenges in terms of declining biological and cultural diversity. A numberof development programs have been and are being implemented to curb this decline on a global
level, one of which is the Philippine-Japan GIAHS Twinning Satoyama Meister Training
Program. This paper highlights the Ifugao Satoyama Meister Training Program as an example ofa human development approach to the promotion of biocultural diversity in GIAHS designatedsites in Ifugao.

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Pursuing Regional and Historic Evidence of the Coexistence of Human
Activity and Nature for the Dynamic Conservation of Kunisaki
Peninsula Usa GIAHS
Hiroaki Hayashi
Council for the Promotion of the Globally Important Agricultural Heritage Systemin the Kunisaki Usa Area
Contact: shikaneki@yahoo.co.jp
Keywords: Kunisaki Peninsula Usa, GIAHS, shichitoui, coexistence

Introduction
Three years have already passed since the Kunisaki Peninsula Usa area was listed on the
Globally Important Agricultural Heritage Systems (GIAHS) by the Food and Agriculture
Organization of the United Nations (FAO). Last summer, the Japanese Ministry of Agriculture,
Forestry, and Fisheries started monitoring for the implementation of action plans for Japanese
GIAHS sites, with the Kunisaki Peninsula Usa GIAHS as a start. The members of the national
steering committee pointed out several weaknesses of the scientific evidence for the Kunisaki
GIAHS circulation that was brought about by our running agriculture, forestry, and fishery,
though they appreciated the high quality of posterity education.1
Here I will show several pieces of evidence of the coexistence of human activity and naturein the Kunisaki Peninsula Usa area.
The Activity of Shichitoui (Cyperus malaccensis Lam.) Production2 Played an ImportantRole in the Maintenance of the Sandy Beaches of the Kunisaki Peninsula.
The Kunisaki peninsula is the only remaining production area of shichitoui in Japan.
Shichitoui, which has a unique triangular stem, is planted in paddy fields in May and harvested
about 90 days after planting. Harvested shichitoui stems are sliced vertically into two equal
halves and dried. Finally, these dried shichitoui stems are woven into tatami facing and othermats. Although tatami facing is now mainly made from mat rush grass (Juncus effusus L. var.
decipens, Juncaceae), rather than from shichitoui (Cyperus malaccensis Lam., Cyperaceae) inJapan, we take great care of the shichitoui industry as a way of treasuring our GIAHS.
The Kunisaki Peninsula was famous for the beauty of its sandy beaches. However, aconsiderable amount of the sandy beaches were eroded, were covered with garbage, and weresurrounded with concrete walls and tetrapods used for protection from wave damage. Now,
many volunteers participate in beach conservation activities. In the near future, they may be able
to bring the sandy beaches to their former state, where many loggerhead turtles (Caretta
caretta) returned regularly to lay eggs.
I came to hear stories about how the sandy beaches of the Kunisaki peninsula weremaintained beautifully by the shichitoui industry from several local aged people after the
GIAHS authorisation as follows. (1) The sandy beaches were used as a drying field for sliced
shichitoui stems after harvest. (2) The sandy beaches used as a drying field were kept clean byfarmers. (3) During the 1970s and 1980s, these beautiful sandy beaches disappeared when they
were not used as drying fields, due to the development of drying machinery and the decline of
the shichitoui industry. However, no historic materials that directly back up these stories areavailable.
The history of land use in Shioya, Aki Town in the Kunisaki Peninsula was investigated justbefore the land readjustment project for rice fields, and was published as a report by the Aki

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Town board of education in 2001.3 This report included the detailed excavation and research of
the structural remnants and remains there from between the Yayoi period (300 BCE to 300 CE)
and the Middle Ages, with scientific studies of plant opals and soil profiles, and clarified theestablishment of the Jori paddy fields and their change process.
Together with the results of this research, this report includes an appendix that includes
detailed land use maps of not only the paddy fields, but also the beaches in Shioya, Aki Town of
the Kunisaki Peninsula in 1888 and 2001. In the 1888 land use map, I found that the whole
sandy beach in Shioya was divided into elongated rectangles, which were used as drying fields
by individual farmers, as shown by figure captions. Several drying fields were establishedadjacent to rice fields on the small hills, suggesting that the drying fields on the beach were notenough for the shichitoui production in this area. In the 2001 map, there were no drying fields
on the beaches nor adjacent to rice fields, because of the development of drying machinery andthe decline of the shichitoui industry.2 Moreover, the 2001 map also showed the eroded beach,
which was surrounded by tetrapods. These facts clearly suggest that human activity, like theshichitoui industry, was important in maintaining the beauty of the sandy beaches of the
Kunisaki Peninsula.
In 2010, the Kunisaki Council for the Promotion of Shichitoui was established by farmers,
tatami makers, supporters, and local administrative officers, to protect this industry that seems
likely to disappear. After our GIAHS authorization in 2013, some members of the Council
started to revive the drying of shichitoui stems on the beach, known as “Hamaboshi”, as aceremony under the leadership of Ms Chika Iwakiri. Many people have once again noticed theimportance of the beautiful sandy beaches through this voluntary activity, in cooperation withNPO activity that maintains the beautiful sandy beaches for the regular return of loggerhead
turtles.
Conclusion
Shiitake mushrooms (Lentinus edodes) cultivated on dried log wood are one of the main
products of our GIAHS. The activity of this shiitake production has also facilitated biodiversity
by supplying artificial ponds or puddles for several species of endangered amphibians at the
Kunisaki Peninsula Usa GIAHS.4
We will continue to rediscover evidence of a mutualistic relationship between human beingsand nature for the dynamic conservation of our GIAHS. These activities will encourage regional
people by shining light on the parts of everyday life that people were not aware of.
I thank Ms Keiko Matsumoto (Kunisaki city board of education) for providing the book of
Shioya Jori Iseki and partly analysing it.

References
1) Hiroaki Hayashi. 2016. The monitoring by the expert was important to make Kunisaki Peninsula
Usa Globally Important Agricultural Heritage System' action plan a more effective plan(submitted)
2) Hiroaki Hayashi. 2014. Kunisaki Peninsula Usa integrated forestry, agriculture, and fisheriessystem, which is one of the Globally Important Agricultural Heritage Systems (GIAHS), values
shichitoui (Cyperus malaccensis Lam.) by the devoted cooperation from regional agriculturalexperimental stations, Fertilizer Science, 36, 1–25 (in Japanese)
3) Aki Town board of education. 2001. Shioya Jori Iseki (The Shioya Jori remains) (in Japanese)
4) Hiroaki Hayashi. 2014. Understandings of relationships between agriculture and biodiversity inKunisaki GIAHS, J. Resour. Ecol , 5,395–397

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Agricultural Activities in Hakui city designated as GIAHS
世界農業遺産地域・羽咋市の農業の取組み
Masamitsu Hachinota
八野田 正光
Hakui city, Ishikawa, Japan
羽咋市（日本）Contact: nourin@city.hakui.lg.jp
Keywords: GIAHS, agriculture, natural farming, new farmers
世界農業遺産、農業、自然栽培、新規就農者

世界農業遺産への認定
2011 年（平成 23 年）6 月、能登４市４町で構成する能登地域 GIAHS 推進協議会（珠洲市、輪島市、七尾市、羽咋市、能登町、穴水町、志賀町、中能登町）が申請した「能登の里山里海」が、「トキと共生する佐渡の里山（新潟県佐渡市）」とともに、日本で初めて世界農業遺産に認定された。2013 年 5 月に宝達志水町が加わり、現在、能登地域 GIAHS 推進協議会は能登地域 4 市 5 町で構成されている。
羽咋市の概要
羽咋市は、日本海に突出する能登半島の入口に位置し、東西及び南北とともに約 11㎞、面積 81.85 ㎢のコンパクトな都市である。また、日本で唯一車が走れる海浜「千里浜なぎさドライブウェイ」や白鳥が飛来する邑知潟などの自然環境に恵まれ、世界
農業遺産認証を契機に自然との共生のための環境保全型農業に取り組む稲作地帯といった「能登の里山里海」と、北陸随一の五重塔を誇る妙成寺や能登一ノ宮気多大社などの歴史・文化が融合した地方都市である。
農業の成長産業化に向けた取組：のと里山羽咋自然栽培「聖地」化プロジェクト事業
世界農業遺産に認定されて５年が経過し、羽咋市では、今までの取組み成果を踏まえながら、能登の里山里海を再評価し、持続可能な資源管理に関する未来への取り組みを進めている。
その取り組みの一つに、羽咋市とＪＡはくいが、自然栽培の聖地化を目指し、無肥料、無農薬、無除草剤により自然が持っている力を最大限に引き出して栽培を行う自然栽
培農業の普及を行っている。自然栽培農法は、農作物の高付加価値化と「土壌微生物などの目に見えない生物多様性」、水生昆虫・鳥類等の「目に見える生物の多様性」
保全を目指している。
羽咋市とＪＡはくいが相互に連携・協力し、農産物の高付加価値化による農業者の所得向上をはじめ、移住・定住の促進と新規就農者の確保による雇用の創出に取り組む
ことで、耕作面積１００ha、新規就農者５０人を 2019 年度末の目標としている。

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

プロジェクト事業の主な内容は下記のとおりである。
 生産計画：空き家家賃補助や新規就農者への補助などの移住支援、のと里山農業
塾での技術指導、生産者による農業法人「はくい式自然栽培合同会社」の設立
等
 加工計画：集出荷加工施設の設置、商品開発 等
 流通計画・販売計画：アンテナショップ「能登みらい農業はくい放送局（東京）」、「道の駅のと千里浜」（2017 年 7 月オープン予定）の開設、農産物の認証制度 等
 交流・ＰＲ計画：食育による学校給食等への自然栽培農産物の提供、イベントによるＰＲ活動 等
羽咋市では、新しい特産物の創造により、地域のなりわいを創出することで、自然栽
培農業だけではなく、羽咋市全体の農業の活性化を目指し、取り組んでいる。
また、近年、イノシシによる農作物の被害が目立っており、イノシシの獣害対策とともに、里山の恵み「のとしし」として、その肉や皮などを特産化し、有効活用するため、2015 年 10 月「羽咋市獣肉処理施設」を稼働させるなど、世界農業遺産「能登の里山里海」を守る取り組みを進めている。

自然栽培実践Natural faming in actionのと里山農業塾
Noto satoyama farming workshop

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Involving Local People in Asian Biosphere Reserves:
From the Case Study of Mount Hakusan Biosphere Reserve
Shinsuke Nakamura1*, Yoshihiko Iida2, Phenden Gyamtsho3, Jusman4, Madina Salmenova5,
Gal Chinbat6, Wimonmart Nuipakdee7, Ton That Minh8
Mount Hakusan Biosphere Reserve Council1*, Operating Unit Ishikawa Kanazawa, United Nations
University Institute for the Advanced Study of Sustainability2, Ministry of Agriculture and Forests,
Royal Government of Bhutan3, Management Coordination Forum of Taka Bonerate - Kepulauan
Selayar Biosphere Reserve, Indonesia 4, Altyn Emel (aspiring) Biosphere Reserve, Kazakhstan5,
Ministry of Environment and Tourism, Government of Mongolia6, Department of National Parks,
Wildlife and Plant Conservation, Thailand7, Langbiang Biosphere Reserve, Vietnam8
Contact: ecopark@city.hakusan.lg.jp
Keywords: biosphere reserve, Mount Hakusan, local initiative, mutual learning

Emphasizing the local initiatives within biosphere reserves
Biosphere reserves (BR) are areas where ecosystem conservation and sustainable use arecarried out in harmony. BRs have been designated under UNESCO’s Man and the Biosphere(MAB) Programme since 1976, and as of March 2016, there are 669 BRs in 120 countries, ofwhich 142 BRs are in Asia and the Pacific region.
In 2015, the General Conference of UNESCO endorsed the new “MAB Strategy 2015-2025”,
followed by the “Lima Action Plan for UNESCO’s Man and the Biosphere (MAB) Programme
and its World Network of Biosphere Reserves (2016–2025),” endorsed by the 4th World
Congress of Biosphere Reserves held in Lima, Peru in March 2016. The strategy and the action
plan have emphasized the contribution of BRs toward the Sustainable Development Goals, andespecially the role of local initiatives.
Regarding this point, the UNESCO Office, Jakarta, the Regional Science Bureau for Asiaand the Pacific, has organized an International Workshop, “The Role of Local Governments in
Implementing the Lima Action Plan for Biosphere Reserves,” held in Wakatobi, Indonesia in
June 2016, which concluded with the “Wakatobi Recommendations to MAB-ICC forStrengthening the Roles of Local Governments in Implementing the Lima Action Plan”.
Sharing the experience of Mount Hakusan Biosphere Reserve
Regarding the importance of local initiatives, the Mount Hakusan Biosphere Reserve
Council (Japan), in collaboration with the United Nations University Institute for the Advanced
Study of Sustainability, Operating Unit Ishikawa/Kanazawa is carrying out their “Mutual
Learning Platform for Asian Local Practitioners of UNESCO’s Man and the Biosphere (MAB)
Programme” project in 2016. This project, which is financially supported by the (FY 2016)
Official Development Assistance Grants for UNESCO Activities from Japan’s Ministry of
Education, Culture, Sports, Science and Technology (MEXT), aims to create a learning platform
through the interrelation of local practitioners at BR sites to achieve sustainable development in
Asia.
Mount Hakusan Biosphere Reserve is an area where the local people have lived with deep
gratitude to Mount Hakusan, conserving and sustainably using the natural abundance of thismountain, which should be a very good example of the harmony between conservation and use.
In order to share the experiences that belong to the people, the Mount Hakusan Biosphere
Reserve Council is inviting Asian BR practitioners to the On-the-field Workshop for Asian64

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Biosphere Reserves’ Local Practitioners: “Involving local people in biosphere reserves” as apart of this project.
During this workshop, the participants are expected to meet with various local people
carrying out many activities in the field. We will introduce some concrete examples of activities
carried out by the people of Mount Hakusan Biosphere Reserve, and discuss what points would
be applicable for Asian BRs.

Reference
Iida, Y. and Nakamura, S. eds. 2016. Mount Hakusan Biosphere Reserve: Creating a new path forcommunities and nature, UNU-IAS OUIK, Kanazawa, Japan. 116pp.

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What the Mount Odaigahara, Mount Omine & Osugidani
Biosphere Reserve Links
大台ヶ原・大峯山・大杉谷ユネスコエコパークが紡ぐコト
Satoru Nishide
西出 覚Odai Town Office, Mie, Japan
大台町（三重県）
Contact: nishide337@odaitown.jp
Keywords：biosphere reserve, nature, life, interrelation

はじめに
大台ヶ原・大峯山・大杉谷ユネスコエコパーク（BR）は、日本の紀伊半島の東部、大峯山系と、奈良県と三重県の県境付近の台高山系にまたがる区域である。この区域は、紀伊半島の主要な河川である宮川・熊野川・紀ノ川の水源地となっている。
しかしながら、当地域内は、シカの食害などによる森林の荒廃、顕著な過疎化・少子化・高齢化が進んだ現状を抱え、持続可能な地域の姿を模索し続けている。

自然環境と産業
標高差、気温差が大きく、国内有数の多雨地域でもあり、トウヒ、ウラジロモミ、シラ
ビソなどの森林をはじめとした重要な植生が見られる。
山岳地帯であるため、林業（吉野林業発祥の地）を主とした暮らしと、自然環境を利用したアクティビティ（マラソン・自転車・登山・スキー・SUP など）など交流事業が盛んに行われている。

BR 拡張登録がもたらしたもの
BR 拡張登録を機に、人と人とのつながり、人と自然とのつながりが始まっている。BR
登録を誇りとし、商品開発や事業展開が小さな出来事として起こっており、このような持続可能な地域を目指した取り組みを紹介する。

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Utilization of the Ecosystem Services
in the Past Half-Century of Aya Town
綾町の生態系サービス利活用の半世紀のあゆみ
Nobuki Kawano
河野 円樹

Aya Town, Aya Biosphere Reserve Promotion Office, Miyazaki, Japan
綾町ユネスコエコパーク推進室（宮崎県）
Contact: aya.BR.2012@town.aya.lg.jp
Keywords: biosphere reserve, perspective on nature, traditional knowledge, sustainable society, diversity

宮崎県綾町は、日本最大級の面積で照葉樹自然林が残されており、その恵みを生かした自然生態系農業を中心に、およそ半世紀近くかけて「自然と共生した地域づくり」を全国に先駆けて行ってきた。また、綾町には伝統的生活文化の知恵を大事にし、行政と 22 の自治公民館の人々がスクラムを組んだ独特の歴史がある。こうした長年の取り組みが評価され、2012 年には、国内で 32 年ぶり、国内で 5 番目の Biosphere Reserve 登録地となった。
本発表では、半世紀にわたって綾町が地元の生態系サービスを利活用しながら持続可能な地域づくりを行ってきたその歴史を中心に紹介する。

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Why We Encourage Multiple Designationsof Biosphere Reserves with Others
Hiroyuki Matsuda1*, Akiko Sakai1
Faculty of Environment and Information Sciences,
Yokohama National University1*,
Contact: matsuda-hiroyuki-vj@ynu.ac.jp
Keywords: Protection, Conservation, Participatory approach, Co-management

Biosphere reserves as models of sustainable development
Biosphere reserves (BRs) designated by the
Scientific
Legislation
Local
International Coordinating Committee (ICC) for
Institutions
Communities
UNESCO’s Man and the Biosphere (MAB)
Programme are models of sustainable development forManagement Authorities
other sites elsewhere. BRs consist of three zones: core,buffer, and transition areas (see figure, modified fromProtection
Choi Chung-Il). BRs set core areas surrounded with
Research &buffer zones to protect biodiversity and natural capital
Local deveMonitoring
lopement
existing in the core area. In addition to protecting
nature, BRs encourage sustainable use of natural
resources, especially in transition areas. The ICCCore
MAB requires the legal instrument to protect natural
Buffercapital in core areas, but does not need legal
instruments in buffer/transition areas.
Transition
Role of biosphere reserves for local communities
On the other hand, local stakeholders often expect to receive financial support for BRs andeconomic benefits by designating BRs, such as increasing the number of tourists, branding ofagricultural products, or visits by international scientists and students to research BRs. The
MAB-ICC expects that good practices of BRs will be models of sustainable development in theWorld BR Network (WBRN) and other regional or thematic networks. As in other international
schemes of nature reserves, like World Natural Heritage Sites (WNHSs), Ramsar Convention
Sites, and UNESCO Global Geoparks, networking in BRs is very important for sharing theirexperiences toward common goals. Although goals differ somewhat between institutions, there
is substantial overlap. A typical difference exists between WNHSs and BRs. WNHSs seek
protection of the outstanding universal value that exists at the site, which is similar to the role ofcore areas in BRs. There are 69 cases of double designations between BRs and natural orcultural World Heritage Sites (Yoshida; see also http://whc.unesco.org/en/activities/497/). In
these cases, the core area of the BR is usually designated as a WNHS. Core areas are protectedunder national laws. Management costs of WNHSs are usually supported by governments,
because it is a mission of the State member (national government). In contrast, core areas areusually managed by national governments. Therefore local stakeholders, including municipal
governments, have few chances to manage WNHSs. In addition, the WNHS system does not
explicitly encourage sustainable use of natural capital. UNESCO’s MAB Programme
encourages a participatory approach and engagement of local stakeholders. Therefore, double
designations as both WNHSs and BRs are probably beneficial to local stakeholders.

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Potential competition between international certification systems
UNESCO Global Geoparks, the Ramsar Convention, and BRs have similar goals: to seek
models of sustainable development depending on activities of local stakeholders. There aresome competitive relationships between them, though double designations probably benefit thesites of double designations. Global Geoparks do not willingly encourage double designations
with other international certifications, including World Heritage. In contrast, ICC-MAB merely
does not explicitly welcome double designation of BRs with others. This is because the goal of
BRs is to be a model of sustainable development, and double designations are also one of themethods of sustainable development.
Case study of Yakushima Island
Yakushima Island is the only case of double designation as both WNHS and BR in Japan.
Yakushima was designated as a BR in 1980, and designated as a WNHS in 1993. In 1980, theYakushima BR did not have a transition area, nor did Kuchinoerabu-jima Island, but involved
terrestrial areas of the core area and a buffer zone on Yakushima Island. In 2016, this BR was
extended and renamed to the Yakushima and Kuchinoerabu-jima BR, which includes
Kuchinoerabu-jima Island: it now consists of core, buffer, and transition areas on Yakushima
and Kuchinoerabu-jima Islands, and three areas in both marine and terrestrial areas. Local
stakeholders on Yakushima Island decided to extend the BR because (1) renaming to include
Kuchinoerabu-jima is possible in BR, while extension of the WNHS to Kuchinoerabu-jima isdifficult and Japan’s Ministry of the Environment did not agree to add the name ofKuchinoerabu-jima into Yakushima National Park, and (2) the BR can manage the whole island,
including transition areas and marine areas (Matsuda et al. 2015). We also discuss somepotential merits of double designations of BRs with other global and national certification
institutions: The Most Beautiful Villages in Japan and the Covenant of Mayors, both of which
Takayama village in Shiga Highland BR also belongs to.

Reference
Yoshida, M. 2016. Biosphere reserves heritage seeks deeper linkage to world heritage. Annual
Report of the World Heritage, National Federation of UNESCO Associations in Japan. Kodansha,(to appear).
Sakai, A. and Matsuda, H. 2017. Local Communities Connecting to International Actors – Case
Studies of Biosphere Reserves Network in Japan. In Tetsu, S. (ed.) “Transformations of SocialEcological Systems: Studies in co-creating integrated knowledge toward sustainable futures”,
Research Institute for Humanity and Nature, Kyoto (to appear).
Matsuda, H., Yumoto, T., Okano, T., Tetsuka, K., Fujimaki, A., Shioya, K. 2015. An extension planof Yakushima Biosphere Reserve as a case study of consensus building of islanders. J Ecol Env
3:241-247.

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Infusing the Satoyama Initiative Concepts into the National and Local
Context: a Case Study of the Participatory Planning and Monitoring
Process of an Indigenous Rice Paddy Cultural Landscape, Taiwan
Kuang-Chung Lee
National Dong-Hwa University*, No. 1, Sec. 2, Da Hsueh Rd. Shoufeng, Hualien, Taiwan 974
Contact: kclee2000@gmail.com
Keywords: Socio-ecological production landscape; Satoyama Initiative; collaborative planning;
indicators of resilience, participatory evaluation

The idea of landscape/seascape conservation was introduced into the amended Cultural
Heritage Preservation Act in 2005 as a new legal subject entitled a “Cultural Landscape” in
Taiwan. Unlike traditional strictly protected areas, namely the IUCN protected area categories
I–IV, the Cultural Landscape is a new concept to Taiwan that emphasises the interaction of local
people and the land. In order to help stakeholders of governmental authorities and local
communities to apply this new instrument, the research team employed a community-based
participatory approach to enhancing partnership among them. The research has especially learnt
from the concepts of World Heritage Cultural Landscapes, the “three-fold approach” of theSatoyama Initiative, as well as the operational guidelines of IUCN protected area category V(protected landscapes/seascapes). A study area of rice paddy production landscape in theindigenous Fengnan Village, Hualien County, was selected as a potential Cultural Landscapesite. Two-year participatory action research, from May 2011 to June 2013, was commissionedby the Hualien County Cultural Affairs Bureau (HCCAB) and conducted by the research team,drawing on collaborative planning theory and qualitative methods to analyse interactions andenhance partnerships among the villagers, the local authority officers, and experts.
Various formal and informal forums and workshops were conducted in the local area toachieve stakeholder consensus on the designation of the Cultural Landscape and the formulationof its management plan. As a result of the above consensus, built through a series of stakeholder
meetings, local people voluntarily set up a Local Management Committee in July 2011 anddrew up a local Code of Conduct in November 2011 for the future management of the CulturalLandscape. The local authority (HCCAB) officially designated the site as a legal CulturalLandscape in May 2012, approved the Management Principles in November 2012, andcompleted the mid-term Management Plan for Cihalaay Cultural Landscape in June 2013. The
Management Plan comprises 23 tasks closely related to the five perspectives of the three-foldapproach of the Satoyama Initiative.
In order to help local stakeholders to monitor the progress of the implementation of the Plan,
the research team worked with the indigenous community again from 2015 to 2016 onparticipatory evaluation of indicators of resilience and strategic planning of the Cihalaay
Cultural Landscape. The research team adopted the indicator system and evaluative procedurefrom UNU-IAS’s “toolkit for the Indicators of Resilience in Socio-ecological Production
Landscapes and Seascapes (SEPLS).” For the first stage, from June to August 2015, theresearch team recruited an indicator development working group comprising six key local
people. In total, six working group meetings were conducted to review the suitability of UNUIAS’s 20 indicators of resilience and to evaluate the indicators for the current situation of the
Cihalaay Cultural Landscape. Second, the research team invited all 25 households in the
Cihalaay Cultural Landscape to participate in a village meeting. The outcome of the evaluation70

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanof the resilience indicators for the Cihalaay Cultural Landscape was explained and discussed atthe village meeting. For the second stage, from October 2015 to January 2016, five working
group meetings and the second village meeting were held by the research team. The meetings
were designed to help residents come to strategies to enhance each indicator, based on theoutcomes acquired during the first stage. In total, 36 enhancement strategies were worked out by
the working group members, and then explained to and discussed with all of the villagers at thevillage meeting.
The findings show that, first, a landscape approach can be welcomed by local people andcreate a new style of “living” protected landscape in Taiwan’s national protected area system.
Second, the recruitment of a small local working group can be an effective way for the researchteam to explore more in-depth understandings of local people about the indicators of resilienceof the area. In general, the participants agreed that the indicator system of resilience of the local
area, based on landscape scale, was workable and the outcomes would be helpful to the future
management of the Cihalaay Cultural Landscape.
References

Elcome, S. & Baines, J. 1999. Steps to success —Working with residents and neighbors to develop
and implement plans for protected areas, IUCN, Commission on Education and Communication/
European Committee for Environmental Education, IUCN, Switzerland.
Healey, P. 1997. Collaborative planning: Shaping places in fragmented societies, Macmillan,
London.
Healey, P. 1998. ‘Building institutional capacity through collaborative approaches to urban
planning’, Environment and Planning A, vol. 30, pp. 1531–46.
Huberman, A.M. & Miles, MB 1994. ‘Data management and analysis methods’, in Handbook ofqualitative research, eds NK Denzin & YS Lincoln, Sage, London, pp. 428–44.
IUCN 1994. Guidelines for protected area management categories, IUCN, Cambridge.
Lee, K.C. 2016. Identification and Evaluation of Indicators of Resilience in the Cihalaay CulturalLandscape of Fon-nan village, Fu-li Township, Hualien County of Taiwan. Hualien County
Cultural Affairs Bureau. (In Chinese)
Lee, K.C., Hsu, T., Chiang, S.Y., Kacaw, L. & Lee, B.S. 2016. ‘Conservation and management
strategies for cultural landscapes: a case study of a continuing landscape in Taiwan’, Journal of
Cultural Heritage Conservation, vol. 34, pp. 66–92. (In Chinese)
Morimoto, Y. 2011. ‘What is Satoyama? Points for discussion on its future direction’, Landscapeand Ecological Engineering, vol. 7, pp. 163–171.
Phillips, A. 1995. ‘Cultural landscapes: an IUCN perspective’, in Cultural landscapes of universal
value: components of a global strategy, eds B. von Droste, H Plachter & M Rössler, G Fischer,Jena, pp. 380–92.
Phillips, A. 2002. Management guidelines for IUCN category V protected areas: Protected
Landscapes/Seascapes, IUCN, Gland, Switzerland and Cambridge, UK.
Silverman, D. 2000, Doing qualitative research — A practical handbook, Sage, London.
UNU-IAS 2010a. Biodiversity and livelihoods: the Satoyama Initiative concept in practice, Instituteof Advanced Studies of the United Nations University and Ministry of Environment of Japan,
Tokyo, p. 2.
UNU-IAS 2010b. Satoyama-Satoumi ecosystems and human well-being: Socio-ecological
Production Landscapes of Japan — Summary for decision makers, Institute of Advanced Studiesof the United Nations University, Tokyo.

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Human and Nature Interaction in Ifugao Satoyama Landscape:
UNESCO-Inscribed Heritage Site and GIAHS
Vicky Cadalig-Madangeng
Ifugao State University
Contact: vikicad@yahoo.com
Keywords: Rice Terraces, inscribed Heritage Sites, Land use systems and landscapes.

The photography of Satoyama landscapes was made to document and appropriately label thedifferent heritage sites and GIAHS in Ifugao to include the various human interactions withregards to their series of activities in the rice terraces.
The Satoyama landscapes found in Ifugao were built and developed through prolonged
interaction between humans and their surrounding ecosystems, and this was one of the grounds
for which Ifugao is included among the UNESCO Heritage Sites (In 1996, the Ifugao Rice
Terraces were declared a World Heritage site by UNESCO), and is the only Globally Important
Agricultural Heritage Site in the Philippines (GIAHS), as well as being among the world’s first
GIAHSs listed. GIAHSs are defined as “remarkable land use systems and landscapes which arerich in globally significant biological diversity evolving from the co-adaptation of a community
with its environment and its needs and aspirations for sustainable development” (FAO 2002).
The IRTs symbolise not only Ifugao’s industry and engineering skills, but also their love of
freedom and respect for nature, notwithstanding that the IRTs have been traditionally managed
by their ancestors, for their survival and existence. National recognition of the need to protect
the IRTs began back in 1973, when the late President Ferdinand E. Marcos signed into law
Presidential Decree No. 260, recognising the IRTs as a national landmark having a high value
from the viewpoint of world culture, considering them an “irreplaceable treasure of the country.”
This study was conducted in the four chosen municipalities of Ifugao from the elevenregistered municipalities. The Satoyama landscapes covered in the study are the following riceterraces in the municipalities recognised by the United Nations as a World Heritage: the wholeof Hungduan Rice Terraces, the Batad Rice Terraces and Bangaan Rice Terraces of Banaue, theCentral Mayoyao Rice Terraces of Mayoyao, and the Nagacadan Rice Terraces of Kiangan.
In the Ifugao Satoyama landscape, what the people make out of their given environs
determines the kinds of beliefs, customs, and traditions they have. In this way, the type oflandscape determines, to a large extent, towards conservation and preservation of the heritageand culture of the people.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanThe major characteristics of the Ifugao Rice Terraces landscape are the series of terraced rice
paddy constructed along the contours of the mountain slopes, and the forest, locally called amuyong, on the upper portion of terraced paddies (payoh).The payoh is privately owned andprimarily planted with traditional varieties of irrigated rice, as documented. There are two typesof rice terraces-forest coupled agroforestry systems: stonewalled rice terraces and nonstonewalled rice terraces.
Within the Satoyama, swidden farming, or habal, is practiced, and it is said to be the oldest
form of agroforestry wherein portions of land on mountain slopes, in valleys, or on plains which
are not irrigated are used for swidden farming by the farmers. The land is cleared, burned, thenplanted with crops other than rice to supplement whatever harvest they have in the rice terraces.
This is practiced by the Ifugaos on a limited scale. In the village, a household may maintain one
or two habal at a time when management practices include traditional mixed planting, minimum
tillage for soil conservation, and enhanced fallow. During the fallow periods, or ublag, seeds
from the adjacent muyong will regenerate the umah/habal, and new muyong are later allowed todevelop.
“Muyong,” in the village, simply means “forest.” After the hapfar has been abandoned andthere are trees grown in the area, the next operation will be cleaning under the trees as ademonstration of ownership. The owner can plant additional seedlings if there is more space.
Nobody can cut down trees in the area unless permitted by the owner. When mature trees are cut
in the pinuchu, the owner or children has to replace them with new seedlings.
The rivers are the natural streams of water and mostly are larger than creeks found in Ifugao.
The river systems flow from high mountains and follow a north-to-south path overall. In theprovince, all of the rivers drain into the Magat River and into the Cagayan River. Water from
Wael and Wangwang includes inland bodies of water like rivers, lakes streams, and springs thatgive life to the Ifugao Rice Terraces. The Ifugaos have stories of the origin of the different water
forms in their localities.
The boundaries of residential areas have been defined since then. Even after a long period oftime has passed, the current owner, inheritor, or possessor can recount how that particular pieceof land came to be. The people in the village can identify the present as well as previous
occupants, because the close family and village ties are still evident at present. This is the area
or a piece of land where the houses of the people are built. In Ifugao, the people live together invillages because, long ago, they believed that doing so was a deterrent from attack by either
people or animals. Generally, the villagers are interrelated, either by blood or by affinity.
Villages and hamlets are situated in such a way that people are near the rice fields that are
their main workplace, and not very far from the forests, which are the source of fuel andmaterials for handicrafts and other necessities.
Finally, the Bobleh prefer to live in a place a little away from the community to be near theirrice fields or kaining, forests, or next to a river or spring, because they are individualistic bynature and they love to be free.
There is a need to preserve our cultural traditions and conserve our heritage landscapes. The
ancestral knowledge and ingenuity that built the rice terraces should be handed down to future
generations. Through documentation, people will learn to appreciate and understand these
heritage sites, respect the people, and treasure the cultural practices in the rice terraces
communities, thus this Ifugao Satoyama landscape photography project.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Establishment of an Integrated Management System
for Multi-Internationally Designated Areas
Dai-Yeun Jeong
Director, Asia Climate Change Education Center, Korea
Emeritus Prof. of Environmental Sociology at Jeju National Univ. Korea
Contact: jeongdy@jejunu.ac.kr
Keywords: Internationally Designated Area, Multi-Internationally Designated Area(MIDA)
Benefits of MIDA, Challenges of MIDA, Integrated Management System for MIDA

An Internationally Designated Area (IDA) is a natural area internationally recognized by aglobal or regional designation mechanism. As of 31 October 2015, there are 3,313 IDAs thathave been listed as Ramsar Sites under the Ramsar Convention; natural and mixed World
Heritage properties, as well as cultural landscapes, under the World Heritage Convention;
Biosphere Reserves recognized within the World Network of Biosphere Reserves of the
UNESCO Man and the Biosphere (MAB) Programme; and UNESCO Global Geoparks as partof the UNESCO International Geoscience and Geoparks Programme (IGGP).
These include 2,218 Ramsar Sites; 197 natural World Heritage properties, 32 mixed World
Heritage properties based on both cultural and natural criteria, as well as 95 World Heritage
cultural landscapes; 651 Biosphere Reserves; and 120 UNESCO Global Geoparks throughout
the world.
Among these, there are 263 areas where different IDAs fully or partially overlap thus
carrying double, triple or even quadruple international designations. These areas are named
Multi-Internationally Designated Areas (MIDAs). Among MIDAs, there are 215 Ramsar Sites
wholly or partially embedded in 169 Biosphere Reserves; and 109 Biosphere Reserves which
overlap with 100 World Heritage sites. Ninety-seven Ramsar Sites are also inscribed wholly or
partially in 70 properties of the World Heritage List, while 22 Ramsar Sites are part of five
UNESCO Global Geoparks. 16 Biosphere Reserves are embedded in 14 UNESCO Global
Geoparks, and 15 UNESCO Global Geoparks overlap with 13 World Heritage sites. Apart fromthese double designations, triple and quadruple designations have also been given to specificareas.
Each IDA has a specific unique profile of nature or culture, with the purpose of designationin terms of conservation and sustainable use. Thus, the current situation is that each IDA is
managed separately without any relationship with other IDAs, even in regions where MIDAs
exist.
As a solution to the disadvantages inherent to this separate management, the IUCN World
Conservation Congress held in September 2012 in Jeju, South Korea adopted the establishmentof an integrated management system for MIDAs as a resolution (Resolution WCC-2012-Res052). In accordance with this, Jeju’s government is developing the draft of the resolution thatwill be submitted to IUCN. IUCN has a plan to finalize the draft and submit it to UNESCO andthe Ramsar Secretariat for examining the feasibility of integrated management for MIDAs allover the world.

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In such a context, this paper aims at introducing the integrated management system for
MIDAs being applicable to the regions where MIDAs exist. The case of Jeju Island, which has
four MIDAs (Biosphere Reserve, Global Geopark, World Natural Heritage and Ramsar
Wetland) will be introduced, following the steps as below.
1. Overview of IDAs and MIDAs all over the world.
2. Benefits and challenges of multi-internationally designation to sites
3. Introduction of MIDAs in Jeju Island.
4. A paradigm of integrated management system for MIDAs
5. Recommendation for Site managers of MIDAs at the local level Authorities of MIDAs at the national level
 Designating bodies of MIDAs at the international level75

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Possible Multiple Nominations between World Heritage and Other
International Conservation Instruments
Masahito Yoshida
Professor, World Heritage Studies, University of Tsukuba
Contact: yoshida_masahito@heritage.tsukuba.ac.jp
Keywords: multiple nomination, world heritage, biosphere reserve, Ramsar wetland,
landscape approach, nature-culture linkage

Adopted in 1972, the World Heritage Convention (a convention concerning the protection ofworld cultural and natural heritage) is thought to be the most successful conservation measure in
representing the most significant natural features and ecosystems of outstanding universal value,
covering almost 10% of protected areas in the world. However, multiple nominations by bothworld heritage and other international conservation instruments are considered to be even more
effective in achieving the more comprehensive and integrated protected area system stated in
Aichi biodiversity target 11.
Currently, 69 world heritage sites are nominated simultaneously as biosphere reserves under
UNESCO’s Man and the Biosphere (MAB) Programme, including Yakushima, Hakusan, andthe Kii Mountains in Japan. Ninety-five Ramsar wetlands of international importance arelocated in 69 world heritage sites. Besides these examples, there are many multiple nominations
by world heritage and other international networks, such as Global Geopark and the Global
Important Agricultural Heritage System (GIAHS).
Advantages of multiple nominations are that they 1) improve conservation measures, 2)
integrate conservation efforts to create sustainable development in surrounding areas, and 3)
connect cultural values and natural values in protected areas. Since the World Heritage
Convention requires only buffer zones around world heritage properties, double nomination ofbiosphere reserves will require protected areas to involve their surrounding communities toachieve sustainable development goals in transitional zones. The separation of natural andcultural values is one of the critical issues in world heritage. However, multiple nomination will
integrate the values of nature and culture in and around world heritage areas.

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Poster Session

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Protected Areas in Bhutan: A conservation network - in pursuit ofbalancing development, conservation and livelihoods
Phenden Gyamtsho*, Wangdi Dukpa
Nature Recreation and Ecotourism Division, Department of Forests and Park Services,
Ministry of Agriculture and Forests, Royal Government of Bhutan*
Contact:phengyamtsho@hotmail.com
Keywords: Conservation, decentralization, protected areas, resources

For centuries, livelihoods of the Bhutanese people have been supported by natural resources;
consequently, people have developed intimate relationships with nature, a concept further
supported by Buddhist philosophy that advocates respect for all forms of life.
In connection to this philosophy, Bhutan adopted a “middle path” approach to developmentthat supports the integration of conservation and sustainable development. For the last few
decades, Bhutan has achieved unprecedented conservation success. The legal framework
established in the Forest and Nature Conservation Act of 1995 allows farmers to live insidecertain protected areas. Furthermore, it is enshrined in the constitution of Bhutan that at least
60% of the total geographical area shall be maintained indefinitely as forests.
Bhutan is a small country with a significant protected-area story. The country began
establishing protected areas in the 1960s, with Royal Manas National Park designated as thecountry’s first protected area in 1966. Bhutan now has 10 protected areas in the form of parks,
sanctuaries and strict nature reserves, which are all connected by a network of biologicalcorridors. Out of its total geographical area of 38394 km2, 51.44% falls under the designation ofprotected areas.
Within some of these protected areas are farming communities whose livelihoods are derived
from natural resources. They are considered “conservation partners” to safeguard theseresources. With the advent of a decentralization policy, farmers are empowered to makedecisions about any developmental activities at the grassroots level. This enables them tobalance development, conservation and their livelihoods.
As globalization continues, Bhutan faces difficulties in managing its protected areas. The
Royal Government of Bhutan and the World Wildlife Fund (WWF) are working together tocreate an innovative conservation strategy called “Bhutan for Life” to ensure that Bhutanremains economically and environmentally sustainable. This will be the country’s primarylong-term innovative solution to manage its protected areas.
Although the protected areas in Bhutan are managed through the support of people residing
within them, sustained flow of financial support is of the biggest concern. Establishment ofbiosphere reserves in the country is expected to draw international donors through networking at
the international level. This would enable the protected areas in Bhutan to conserve their richbiodiversity and also interlink natural and social sciences, economics and education to not only
perk up the human livelihoods and fair sharing of the benefits but also protect natural andmanaged ecosystems, thereby promoting inventive approaches to economic development thatare socially and culturally appropriate and environmentally sustainable.
Bhutan has identified one of the protected areas – Jigme Dorji National Park—as thecountry’s first Biosphere Reserve. Bhutan is fervently looking for partner countries to assist in
declaring its first Biosphere Reserve by the end of 2017.
References
1) Forest Development in Bhutan: Policies, programmes and institutions, 2011.
2) Forest and Nature Conservation Act, 1995.

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Involving Local Communities through Marine Ecotourism
Development Initiatives:
Experience in Taka Bonerate–Kepulauan Selayar Biosphere Reserve
JusmanDirector Taka Bonerate National Park
Vice Chairman Coordination Forum and Managementof Taka Bonerate-Kepulauan Selayar Biosphere Reserve, Indonesia
Contact: jusmantakabonerate@gmail.com
Keywords: conservation, sustainable development, local communities

Introduction
Taka Bonerate–Kepulauan Selayar Biosphere Reserve is located in the Selayar Islands
District, South Sulawesi Province, Republic of Indonesia. Taka Bonerate–Kepulauan Selayar is
one of eleven Biosphere Reserves in Indonesia, confirmed on June 9, 2015 at the meeting of the
ICC (International Co-ordinating Council) MAB Programme–UNECSO in Paris, France. The
biosphere reserve management conducted by the Coordination Forum and Management of Taka
Bonerate–Kepulauan Selayar Biosphere Reserve was instituted in 2015. The Selayar Islands
Regency consists of 130 islands, both large and small, with an area of ± 4,410,736 ha. Someislands are mostly uninhabited (106 islands), and some are inhabited (24 islands). An important
aspect of the development of the Taka Bonerate–Kepulauan Selayar Biosphere Reserve is
optimizing the management of fishery resources, the development of the marine tourism sector,
and the marine laboratory that supports the sustainable preservation of the environment.
Challenge
Challenges in implementing the management concept of Taka Bonerate–Kepulauan Selayar
Biosphere Reserve include:
1. Great threats to the sustainability of the area.
2. The low involvement of local communities in the implementation of the concept ofsustainable development.
3. Limited baseline data on biodiversity and the socio-cultural community.
4. A shortage of local initiatives to increase the utilization of environmental services andnatural resources in a sustainable manner.
Step-by-Step Strategy
Responding to the challenges in the high level of threat to the preservation of the area, thestrategic steps that have been undertaken are:
1. Collaboration with law enforcement agencies in the Selayar Islands District.
2. Ensuring the protection and security of the area in the form of routine patrols, joint
operations related agencies, special operations, and the community partners forest
police.
To answer the challenge of the still low public involvement in the implementation of theconcept of sustainable development, the strategic steps undertaken are:
1. The involvement of local communities in protective activities.
2. Enhancing the role of local communities in participation in the development of marine
tourism to train locals to become tour guides, homestay providers, and producers of
economic activity and souvenirs, as well as other roles.
Responding to the challenges of the limited baseline data of biodiversity and social culture,
strategic steps have been taken to garner initiatives in collaboration with NGOs, among others,78

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanthe WCS (Wildlife Conservation Society) Indonesia Program, WWF (World Wide Fund for
Nature) Indonesia, and Rare Indonesia. The WCS Indonesia Program conducted a study of coral
reef ecology, and socio-economic and area-management effectiveness. WWF Indonesia
conducted research activities and capacity building in human resources, and its development ofmarine tourism is responsible. Rare Indonesia performed data preparation and a management ofsustainable fisheries pride campaign.
Responses to the challenges of limited local initiatives to increase the utilization ofenvironmental services and natural resources in a sustainable manner by involving the public in
the activities of nautical tourism services include:
1. Preparation of facilities and infrastructure such as a dive center, information center, andhomestay.
2. Capacity building through training tour guides, facilitating obtaining licensing as guide
divers, institution-building in communities through the establishment of a Selayar-Taka
Bonerate activists tourism association, facilitating the establishment of an ecotourism
operator group in the village on the Conservation Village Model in Taka Bonerate
National Park, as well as facilitating the establishment of Indonesian Guides
Association in the Selayar Islands District.
3. Coordination of transportation services and development marine transportation security
standards for ships communities.
4. Training people to represent cultural tourism attractions.
Taka Bonerate–Kepulauan Selayar Biosphere Reserve works collaboratively with somestakeholders, namely, among others, the Ministry of Environment and the Forestry Directorate
General of Conservation of Natural Resources and Ecosystem, the Taka Bonerate National Park
Office, the District Government of the Selayar Islands, Hasanuddin University, The Institute of
Sciences Indonesia, local communities such as Kerukunan Pemuda Pelindung Penyu (Turtle
Village), Sileya Scuba Divers, and the Yayasan Econatural Society and Indigenous Leaders of
Selayar Islands.
Output Expected
1. Maintenance of ecosystems and biodiversity, including fisheries resources in the
National Park of Taka Bonerate.
2. Increased involvement of local communities in the management of marine tourism.
3. Increasing the number of interest tourist destinations and the number of visits to the
Taka Bonerate National Park.
4. Increased alternative income sources from non-fishing activities.

Figure: Map of Taka Bonerate–Kepulauan Selayar Biosphere, Bonerate

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanThe Interaction of Local People with the Altyn Emel Biosphere
Reserve, Kazakhstan
Madina Salmenova
Altyn Emel BR
Contact: Altynemel_m@mail.ru
Keywords: Biosphere reserve, Altyn Emel, March of Parks, interaction, socio-natural environment

The territory of the Altyn Emel Biosphere Reserve (BR) represents a unique socio-naturalformation, which is composed of different elements. The social component is based on thenatural, so we first characterize, the nature of our biosphere reserve.
The geological structure of the park is unique. It is characterized by a wide variety of exotic
forms of relief, including volcanic and aeolian formations outputting colored clay and blackgravelly coated desert areas. The park has two extinct volcanoes (Mounts Small and Large
Kalkany), which are separated the unique array of sands called the - "Singing Dunes". Thus,
virtually all of our biosphere reserve can be considered a geopark.
Of particular note is the uniqueness of our territory for the protection of wild animals (sushas the gazelle, kulan, ibex, snow leopard, and Turkestan lynx.), as well as many species of rarebirds, including the wetland. The ancient mountains of Sholak are rich in relict endemic speciesof plants that are found almost nowhere else. Along the rivers through gorges are oases of trees
and shrubs with species of relict trees like Malus sieversii, Celtis caucasica and a variety ofshrubs.
In the mountains there are unique caves, grottos, and petroglyphs that are attractive totourists. The shore of coast Kapshagai reservoir has good sandy beaches and comfortable places
for recreational fishing and other recreation.Spacious, views are found over the long distancesof the park, thanks to the peculiar structure of the terrain with its abundance of exotic forms,
providing an attractive landscape for recreation and tourism.
The socio-natural environment creates a certain mentality in the local population. In
particular, nature, is generally regarded by the locals as the mothernurse, which to a certain
extent, is embodied in the concept of traditional land use. This includes hunting, fishing andharvesting of medicinal plants, berries, and mushrooms. In addition, nature – holds recreational
potential for the local population. The shores of the reservoirs and rivers are areas ofhaymaking. Thus, the population ensures the existence of a natural economy due to nature’s
bounty, considering this way of life a historically established fact. Socio-economic changes in
the country and the world's population have many effects without changing the attitude towards
natural resources.
Our experience with the local population allows us to identify some common problems,
among which are the following: the threat of environmental interests of different groups to the
local population, the social passivity of the population, and the unwillingness to accept realsocio-economic and environmental changes in the surrounding world.
The above problems complicate the process of interaction. It requires the search for adequate
forms and methods of work with local communities first and foremost, in order to prevent thedevelopment of socio-environmental conflicts, as well as involving the local population in theprocess of harmonious interaction with the BR.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanOne of the most interesting and effective ways people and the biosphere reserve interact
occurs in Altyn Emel which hosts the international event March of Parks. Every year the event
March of Parks in the Altyn Emel BR increases its scale and bears fruit. The proof of this is the
reduction of the number of violations, the increase in public interest in the protection of nature,
the increase in the flow of tourists every year, and the greater number of young people each year
who participate in campaign activities. The nature of the relationship of citizens to the BR isalso changed if before the park was presented to them as a place for recreation in recent years,
schoolchildren and university students actively assist in clean-up, landscaping, and planting,and tourists are becoming more attentive and leave behind less garbage. More and more local
students are involved in the environmental patrol, which shares out days of environmental
sanitation work in the areas where students live. The great success of the March of Parks is alsoa manifestation of the growing interest of sponsors to the challenges and problems of thebiosphere reserve; their technical support helps improve environmental work to improve thequality of environmental information among the population, school children, and students, andto raise scientific a work new level.
Every year, our biosphere reserve attracts locals, and not only them, to a variety of sharing
events available to the larger public, such as Bird's Day, during which students and schools
make birdhouses to hang, and a day of pure springs and clean beaches. We carry out various
environmental lessons and lectures for students and schoolchildren, as well as competitions
dedicated to environment protection and our BR. To educate people about natural and historicalsites, flora and fauna ecological excursions are conducted. During Land Day saplings of apple,
apricot, cherry, and other fruit and decorative trees are planted.
No event in our BR happens without the active participation of the local population.
It is the duty of every citizen of our republic, and it is an honorable task, to preserve thecountry's natural resources, including its beautiful corner, the Altyn Emel BR as a huge natural
heritage, for themselves and for their descendants.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Biosphere Reserves of Mongolia:
Efforts for Proper Management with Local People
Gal Chinbat
Department of Protected Areas Management,
Ministry of Environment and Tourism, Mongolia
Contact: chinbat.gal@gmail.com
Keywords: Biosphere Reserves of Mongolia

Mongolia is a landlocked country in Central Asia with extreme continental climate
conditions and borders Russia to the North and China to the South. Since 1990 Mongolia has
been actively involved in MAB program and its activities and registered 6 sites in the
UNESCO’s biosphere reserves network (Great Gobi, Bogd-Khan Uul BR, Uvs Nuur Basin BR,
Hustain Nuruu BR, Dornod Mongol BR and the Mongol Daguur BR).
Great Gobi Biosphere Reserve
Trans Altai Gobi of the Altai is the unique ecosystem of the Gobi desert sustaining
untouched natural state which is important habitat for endangered species of fauna and flora not
only in Mongolia as well as in the World including mammals such as wild Bactrian camel, theGobi bear, Asiatic wild ass, Argali wild sheep, Goitered gazelle and Siberian Ibex. Great Gobi
Biosphere Reserve’s administration cooperated with international and national organizations
and researchers to conduct relevant studies on the ecology, including migration, breeding andfeeding of the Bactrian camel, wild ass and grey wolf and Gobi bear telemetry and genetics
studies.
Bogd-Khanuul Biosphere Reserve
Bogd Khan Uul Biosphere Reserve is located in the south of Ulaanbaatar city, in thesouthern most forest steppe zone and the Khentii Mountain area. The northern slopes of themountains are covered by dense coniferous forest and the southern slopes by bare rocks. Amongthe most threatened animal species in the biosphere reserve are the Musk deer, Roe deer, Sable
and Artic hare. There are more than 500 different kinds of plant species, 47 species of mammals
and 160 species of birds in the park. With the aim to improve population and increase the headof wild goats inhabiting in the Bogd Uul Mountain a Project on wild goat acclimation wasdeveloped and approved by the Ministry of Environment, Green Development and Tourism.
Uvs Lake Basin Biosphere Reserve
Uvs Nuur Basin is located in the north-western part of Mongolia covering wide magnitude ofareas in Great Lakes Depression and mountains belonging to Altai Mountain range. It isconsidered to be northern edge border of Central Asian desert area with unique ecologicallandscape, hence the area was taken under protection as an entire ecosystem. The area has a
combination of Gobi desert, desert-steppe, steppe, forest steppe, mountains and glaciersfeaturing extreme continental climate. In addition, the areas belong to International GeoBiosphere Research Region and serve as international standard model in Central Asia. The mainincome for herders comes from livestock husbandry. The Snow leopard enterprises projecttrains local herder woman on producing handcrafts using sheep wool, giving extra income to thefamilies. Argali sheep trophy hunting is managed by local conservation communities.

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Hustain Nuruu Biosphere Reserve
The Mongolian Government declared Hustain Nuruu Biosphere Reserve (HNBR) as aSpecially Protected Area in 1993, one year after the initiation of the reintroduction project of the
Takhi to the Hustain Nuruu. The HNBR extends through the Khentii Mountains and includes
the western edge of the Mongolian steppe at the boundaries of Altanbulag, Argalant andBayankhangai Soums of Tov province. The HNBR is about 95 km from the capital city of
Ulaanbaatar to the west. With well planned and prepared reintroduction program, in 2015 our
Takhi number reached more than 340 in 32 breeding harems and more than 95 of them wereborn in Mongolia.
Dornod Mongol Biosphere Reserve
The biosphere reserve, situated in the eastern corner of Mongolia, is one of the largest intact
grassland ecosystems in the world. It is situated on the Mongolian Plateau with an average
altitude of about 800 meters above sea level. The main characteristic is rolling steppe, extendingfor over 200 kilometers along the Chinese border. The landscape is characterized by gently
rolling hills with scattered mountains and sand dunes unique to the region. One of the main
objectives of the BR is to preserve important spring, winter and autumn habitats of theMongolian gazelle.
Mongol Daguur Biosphere Reserve
The specific Mongol Daguur's steppe and wetlands territory represents mainly lowmountainous landscapes that support a variety of fauna and flora species. The Mongol Daguur
biosphere reserve provides nesting and breeding grounds to globally endangered species i.e.
White-naped Crane and there are many rare or critically threatened birds that use the steppe for
migratory stopover sites. Situated in the furthest eastern tip of Mongolia and bordered with
Russia, the biosphere reserve ecosystem has transboundary distinction. WCS, TNC, WWF andinternational environmental protection organizations jointly conducted wildlife studies andexplorations at the Mongol Daguur eco-zone and on their basis respective protection
management actions are carried out within the Mongolian-Russian-Chinese joint actions surveys
of Swan Goose, White-naped Crane, Relic gull, Chinese or Reed Parrotbill and other bird
species were conducted around the Mongol Daguur Reserve Buir Lake, Onon river basin. The
Chinese and Mongolian sides conducted joint studies of the Mongol Daguur transition zone’s
insects and floral specifics.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Knowledge Transfer of the Micropropagation Technique of the Blue
Vanda Orchid(Vanda coerulea) for Community-Based Conservation
Projects in Mae Sa-Kog Ma Biosphere Reserve, Chiang Mai, Thailand
Wimonmart Nuipakdee
Department of National Parks, Wildlife and Plant Conservation
Contact:w.nuipakdee@gmail.com
Keywords: Blue Vanda, Micropropagation, Community-based

BackgroundThe blue vanda(Vanda coerulea) is an epiphytic native orchid in Thailand found wild in
Pong Krai village, located in the Mae Sa–Kog Ma biosphere reserve, Chiang Mai, Thailand. Its
population has rapidly declined from being commonly found in the wild to currently appearing
at less than 25 stems per hectare, due to illegal harvesting and over exploitation. The Queen
Sirikit Botanical Garden located close to this village, has determined to encourage Pong Krai
villagers, who usually grow Blue Vanda in their homes for decoration, to get involved in theconservation and a reintroduction program for this native orchid in order to increase its
population. Moreover, the village will be promoted as a unique blue vanda village for tourism
benefit in the future.
Blue Vanda Conservation
In 2008, the staff of the Queen Sirikit Botanical Garden began by reintroducing 76 mature
blue vanda stems to the forest area of the village. Later in 2009, the research team of the Queen
Sirikit Botanical Garden, together with a lecturer from Ram Kam Hang University, began
conducting a training program on conservative orchid micropropagation for villagers. The
process of micropropagation by tissue culture impressed the villagers and led them to create asmall group to learn more about blue vanda micropropagation. Knowledge and technology ofthe entire process of orchid tissue culture, starting from orchid pollination, pod selection
technique, the culture medium, the preparation of a stock solution, pod preparation, thesubculture technique, and orchid acclimatization, were transferred by the Queen Sirikit
Botanical Garden staff to villagers who were interested in being trained. After being welltrained and getting used to all required materials and equipment, the villagers themselves
conducted blue vanda micropropagation with a good survival rate.
Moreover, a researcher from the Queen Sirikit Botanical Garden conducted further study on
the ecology and biology of the blue vanda in order to gain greater knowledge of blue vanda
survival in the natural forest. The findings of the study were applied to the reintroduction ofblue vanda in forest area of the village, which was assessed as having the best survival rate. The
first experiment,which was conducted in 2010, found that the survival rate of 260 stems of blue
vanda from a tissue culture technique placed on five different species of local host trees was
98.48 percent, and no significant difference in survival rate between different host tree species
was found. The next experiment monitoring the reintroduction of Blue Vanda in hill evergreen
forest in2010–2011, found that the survival rate was 87.62 percent. The survival rate of
micropropagated blue vanda placed on Heliciopsis terminalis, Aporusa villosa, and Dalbergia
cultrate were 100 percent. The Queen Sirikit Botanical Garden later provided 2,374 stems ofblue vanda from the micropropagation technique for villagers to grow by placing it on hosttrees or growing it in a decorative basket in the village. The blue vanda grown made the84

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

village’s image into that of the blue vanda village. These blue vanda are used as a source for the
next pollination for the tissue culture process by villagers.
The laboratory of blue vanda micropropagation at Pong Krai village was developed from asmall storage room to a small functional laboratory with the support of the local administrative
office in providing financial assistance and basic infrastructure. Currently, the village’s blue
vanda micropropagation has been registered as a community small business enterprise run byconservation group consisting of six local laboratory technicians and around 20 villagers whogrow blue vanda at home for sale or reintroduce to the forest. The product of the enterprise wasdivided into two parts, which are: 1) product for sale to tourists and the general public and 2)
product for reintroduction to wild forest. The villagers consequently extended their capacity toother species of orchid, such as Anoectochilus burmannicus, reintroducing them and transfer
their knowledge to those who are interested, such as Thai university students and Bhutanese
officers.
The Challenge and the Next Step
Native blue vanda has a very slow growth rate. It takes at least 3 years to produce a firstflower. Villagers must wait for such a long time to get a product for sale. However, the villagers
are patiently waiting for the product due to their intention to reintroduce this orchid to thenatural forest than the to receive an economic return. To add value and for sustainable yield, theMae Sa–Kog Ma biosphere reserve office has been trying to encourage the application of a
Payment for Ecosystem Services principle between the blue vanda conservation group and a zipline company. Tourism enterprises are playing a role as payer for blue vanda orchids by creatinga zip line for tourism. Moreover, the biosphere reserve office has been trying to apply
biosphere-reserve branding to add value to the blue vanda tissue cultural product. The study ofpotential PES and biosphere reserve branding for blue vanda is planned to be conducted in2017. Meanwhile, the extension of this knowledge to other species of orchids to increase
biological diversity has been suggested.

References
Santi Watthana, Kanok-orn Srimuang, Henrik Ae. Pedersen, Attipong Keratikolkul, Udomsin Kunaand Mongkol Phaengphet. 2012. Ecology and biological Conservation of Vanda coerulea Griff.
ex Lindl. Report of Ecology and biological Conservation of Vanda coerulea project in Thailand,
31 pages (inThai)
Santi Watthana and Attipong Keratikolkul. Blue Vanda village. 4 pages (inThai)

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Biodiversity, Cultural Diversity and Payment of Environmental
Services in Langbiang Biosphere Reserve
Ton That Minh
Langbiang Biosphere Reserve, Vietnam
Contact: tontminh@yahoo.com
Keywords: endemic, indigenous knowledge, payment environmental services

Langbiang biosphere reserve (total area of 275,439 hectares), located in the north of Lam
Dong province, in the Southern Highland region of Vietnam, is named after Langbiang peak,where a legend was set of a romantic love story between Lang and Biang of the K'Ho
indigenous ethnic group. The biosphere reserve holds global values of biodiversity and diverse
natural landscape together with a gong cultural space unique to the Central Highlands.
Establishing sustainable financing mechanisms for conservation based on payment forenvironmental services has been completed successfully.
Biodiversity
The Langbiang biosphere reserve contains diverse areas of tropical forest ecosystems thatform a part of the bio-geographical area of the India–Pacific tropical rainforest. The biospherereserve covers a large area of primary forests, with its core zone in Bidoup Nui Ba National
Park, which is considered one of the four main biodiversity centers in Vietnam. Biodiversity
values contained in the biosphere reserve are globally important. It has been recorded that thisarea hosts 153 species listed in the Red Book of Vietnam (2007) and 154 species listed in the
IUCN Red List (2012). The World Wildlife Fund has also identified the park as first
conservation priority area (SA3) in the conservation program of the Southern Annamite
Mountains of Vietnam. There is a plentiful botanical system, especially a semi-tropicalbotanical system including not only Fagaceae, Lauraceae, Theaceae, etc. but also gymnosperms,
with 14 species all over the highland. Some of these have high scientific value, such as Pinus
krempfii, Pinus dalatensis, Taxus wallichiana, and Podocarpus nerifolius. Langbiang biospherereserve is not only a place for gymnosperm conservation but the largest gymnosperm area in
Vietnam. It is also a host to the Vietnam orchid, with 305 species. There are 1940 vascular plant
species belonging 825 genera and 180 families belonging to 4 phyla with 8 endemic species, 64
species listed in the Vietnam Red Data Book (2007) and 34 species listed in the IUCN list
(2010).
There are 820 animal species in 507 genera, 123 families, and 6 classes, with 14 endemic
species, 45 species listed in the Vietnam Red Data Book (2007), and 60 species listed on the
IUCN Red List (2010), of which some species are of high conservation value or endangered,such as Nycticebus pygmaeus, Pygathrix nigripes, Nomascus gabriellae, Cuon alpinus, Ursus
thibetanus, Helarctos malayanus, Panthera pardus, and Bos gaurus. According to theInternational Bird Organization, the Langbiang plateau is one of three endemic bird areas (EBA)in Viet Nam with 6 important bird areas (IBA), namely Chu Yang Sin (VN030), Bidoup(VN036), Langbian (VN037), Phuoc Binh (VN038), Tuyen Lam (VN048), and Cong Troi
(VN056). Endemic bird species needing to be conserved include Garrulax vassali, Garrulax
melleti, Garrulax yessini, Rheinardia ocellata, Jabouilleia danjoui, Carduelis monguilloti, andSitta solangiae.
Cultural Diversity
Langbiang is home to certain ethnic groups having diversified cultures and still preserving
traditional cultural practices, such as houses on stilts and brocade weaving. The hill tribe people
still use labor tools and traditional instruments with typical indigenous culture.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanThe biosphere reserve holds global values of biodiversity and diverse natural landscapes in a
mixture with a gong cultural space unique to the Central Highlands, nominated by UNESCO asa nonmaterial cultural heritage of humanity. This is a specific characteristic of local culture, and
it is an attractive destination for tourists to develop eco-tourism, culture, creating livelihoods forthe local people as well. The Da Lat Flower Festival is a festival event held twice a year in thecity of Da Lat. The Festival is an opportunity for this city of flowers to exhibit flowers from thelocality as well as from many parts of the country and some neighboring countries.
Payment for Environmental Services
The utilization of the integrated values of ecosystem services of which development of
tourism and services is the premise for sustainable development of Lam Dong province. The
ecosystem values of the Langbiang biosphere reserve have brought sustainable livelihoods tolocal communities through a program of payment for forest environmental services (PFES) of
the Vietnamese government. There are more than 8,000 households benefitting from PFES inthis biosphere reserve through their contributions to the protection and maintenance of
ecological values.
Langbiang Biosphere Reserve aims toharmonize natural landscapes andbiodiversity with sacred, cultural
intangible heritage and to conserve anddevelop within National Agenda 21. A
national policy of payment forenvironmental services (PES) is being
conducted, and new approaches of
payment for ecosystem services, forestry
allocation for farmers, and forestry hire
for tourism companies and ecotourism
have been implemented to meet thebalance of “conservation for development
and development for conservation,” within the Agenda 21 context. This biosphere reserve isalso applied in the Man and Biosphere of Vietnam’s SLIQ (System thinking, Landscapeplanning, Inter-sectorial coordination, Quality economy) approach to designing andimplementing a management plan, including the zoning and function of the biosphere reserve.
The SLIQ approach has been used to establish Da Lat as a center of tourism, education, andscientific research for the country as well as an international research center for tropical forests.
This also helps to promote the development of hi-tech agriculture, focusing on producing andexporting vegetables, flowers, and organic agricultural products. Langbiang biosphere reservealso creates more opportunities for indigenous communities to participate in economic
development activities and environmental protection, thereby improving their livelihoods. In
addition, the positive contribution of the Vietnamese government is acknowledged in theimplementation of international commitments to biodiversity conservation, climate change, andsustainable development for millennium goals initiated by the United Nations.
References
1. Abramov A.V., Kruskop S.V., and Shchinov A.V. (2009). Small mammals of the Dalat Plateau,Southern Vietnam. Russian Journal of Theriology, 8(2): pp. 61-73.
2. Adler G.H., Mangan S.A., Suntsov V. (1999). Richness, abundance, and habitat relations ofrodents in the Lang Bian mountains of Southern Vietnam. Journal of Mammalogy. Vol.80(3):pp.891-898.
3. Eames J.C. Endemic birds and protected area development on the Da Lat plateau, Vietnam. Bird
Conservation International. (1995) Vol. 5(4). pp.491-523.
4. Tran Thi Thu Trang (2006). Conservation of the Threatened Conifers in Dalat Plateau, Vietnam.
Report to BP Conservation Programme Project .

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanBORNEENSIS — a Central Collection of Biocultural Resources in
Sabah Borneo
Charles S. Vairappan
Institute of Tropical Biology and Conservation,
Universiti Malaysia Sabah, Kota Kinabalu, 88999, Sabah, Malaysia
Contact: csv@ums.edu.my
Keywords: BORNEENSIS, natural sciences, biodiversity, traditional knowledge

Sabah is located in the northern part of the island of Borneo. It has a mild climate, andsupports a mega-diversity of plants and animals that has helped Malaysia to earn its status asone of the 17 mega-diversity countries. Most of Sabah’s biodiversity is found in the forest
reserves, which occupy about half of its total landmass of 7.34 million hectares. Sabah’s forest
reserves are an integral part of the 20 million hectares of equatorial rainforests demarcatedunder the “Heart of Borneo” tri-government initiative (among Malaysia, Indonesia, and Brunei
Darussalam) aiming to sustainably conserve and manage tropical forest biodiversity.
The BORNEENSIS collection centre was established at the Institute of Tropical Biology andConservation in 2002, and it houses collections of Bornean flora and fauna specimens. It serves
as a reference centre and as a centre of knowledge dissemination. The importance of thesenatural science-based specimens is further enhanced by the incorporation of Bornean traditional
knowledge, which is derived from the many indigenous tribes. BORNEENSIS also plays animportant role in sharing this knowledge with the people who are directly involved withconservation, and with communities and society. The collection at BORNEENSIS is an
important biocultural heritage that belongs to the land and people of Sabah, and the role of theinstitute and university is to document, safeguard, and disseminate its knowledge.

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Homestay Program:Benefits to the Local Community in Sabah
Duanis Magirong
Homestay Association of Sabah, Malaysia
Contact: djuanis@yahoo.com /djuanismo@gmail.com
Keywords: Homestay program, Rural tourism industry, Ecotourism, Tagal system

The rural tourism industry has been developed through a homestay program to provide
benefits to the local community in Sabah. The homestay program was introduced in Sabah inearly 2000, and has helped many communities improve their socio-economic status. Community
homestays provide a good opportunity to maximise the benefits of biological diversity assources of attraction and provide a package of attractive tourism products to tourists.
To ensure the continuity of this program, the management, development, and conservation ofthis diversity should be maintained with the full involvement of the community itself. This is avery effective conservation measure to reduce the impact of global destruction of bothbiological and cultural diversity.
The establishment of the river Tagal system, for example, has brought many visitors to thevillages to enjoy package tourism products beyond enjoying the river, that are well maintainedby the community. Tourism-based ecotourism is beneficial in the long term if the local
community maintain the environment wisely.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Assessing Socio-Ecological Systems (SES): Visioning a Sustainable
Future of Laguna de Bay
Maria Victoria O. Espaldon1, Carmelita M. Rebancos1*, Sofia A. Alaira1, Lourriel S. Macale1
School of Environmental Science and Management,
University of the Philippines Los Baños1*
Contact: cmrebancos@up.edu.ph
Keywords: socio-ecological system, Laguna de Bay, visioning and scenario-building,participatory modeling

A socio-ecological system (SES) is a system integrated between nature and human society or
between the social and biophysical agents on multiple temporal and social scales. The SES wasused in this project as a platform for synthesizing integrated information from biophysics(geophysical hazards, pollution, and watershed management) and the social component of thesouthern bay of Laguna de Bay. The southern bay is composed of Calamba City, and themunicipalities of Los Baños and Bay. Baseline information has been synthesized throughconducting a comprehensive literature review using secondary data from 2005 to 2015.
In the assessment of the SES aspect of Laguna de Bay, two methodologies, namely,
visioning and scenario-building, and participatory modeling, were employed when conducting
surveys and focus group discussions. Through random sampling, 17 barangays (villages)
representing coastal and upland barangays from the three municipalities were selected as thestudy areas. From each barangay, 30 respondents were selected. The target respondents include
heads of households, government officials in the local units, farmers, fisherfolk, and membersof local organizations involved in the lake’s management. The project aims to determine theviews, knowledge, and perceptions of the local communities concerning the use of Laguna deBay, to discuss the development issues in the area by creating “visions” and future images of thelake, and to provide measures to address the social and environmental issues in the area. It also
aims to provide policy recommendations for the sustainable management of Laguna De Bay.
Biological assessment through identification of key indicator species is also being conducted aspart of the project to complete the profiling of the lake.

References
Halliday, A. and Glaser, M. (2011). A Management Perspective on Social Ecological Systems: A
Generic System Model and Its Application to a Case Study from Peru. Human Ecology Review,Vol. 18, No. 1, 2011. p. 2.
Janssen, M.A. and Ostrom, E. (2006). Handbook of Computational Economics: Governing Socioecological Systems. (Tesfatsio, L. and Judd, K.L. eds.). Chapter 30. Elsevier B.V. p.1466.
Lasco, R.D., M.V.O. Espaldon, and M.A. Tapia (2005). Ecosystems and People: The Philippine
Millenium Ecosystem Assessment (MA). Subglobal Assessment. Synthesis Report.
Environmental Forestry Programme, College of Forestry and Natural Resources, University of
the Philippines Los Baños.

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Biocultural Diversity, Law and Cities
Guilherme Cruz de MendonçaFederal Institute of Education, Science and Technology of Rio de Janeiro, Brazil
Contact: guilherme.mendonca@ifrj.edu.br
Keywords: biocultural diversity, cities, environmental law, implementation

Introduction
This paper presents the main results and continuations of the PhD research titled “Biocultural
Diversity, Law and Cities: Legal framework implementation in the city of Rio de Janeiro, Brazil”
submitted in 2014 to the Interdepartmental Program in Environmental Sciences of Rio deJaneiro State University, with a visiting PhD research fellowship at the Institute of Advanced
Studies of United Nations University, Yokohama (2012–2013). The research goals of theoriginal study were to analyze nature–society relationships as expressed through the concept of
biocultural diversity (BCD) in urban areas, and to investigate the existence and implementationof a legal framework and public policies for BCD in cities. The research questions were as
follows: Biocultural diversity, considered as an expression of the relationship between natureand culture, can be found in cities among “modern” social groups, or only among “traditional”
people located in rural areas? In the case of an affirmative response, does the law recognize
biocultural diversity in cities? If so, what is the legal framework, and what are the dynamics ofimplementation of the legal framework for biocultural diversity in the selected case study?
Literature review
The research is anchored in four main theoretical dimensions: biocultural diversity and the
trajectory of nature–society relationships in Western thought; sustainable urbanism;
implementation and effectiveness of international environmental regimes; and critical theory
and political ecology. Existing literature indicates that a rupture among culture, nature andunsustainable development models are related to environmental crises. As such, articulating
biological and cultural diversity in cities falls under the umbrella of strategies to reconnect links
between nature and culture, facing environmental crises.
Methodology, data collection and case study
Quantitative, qualitative, field work and interdisciplinary methods were used in this research.
Anthropological and environmental perception methods were necessary to observe theconstruction of biocultural diversity as an expression of nature–society relationships in cities,
especially in the case selected. Furthermore, the study identified and described the international
legal framework that established rights and obligations related to biocultural diversity. In Rio deJaneiro, Brazil, States Parties are tasked with establishing conservation policies andmainstreaming them along with other public policies, such as development policies, at thenational level. The Constitutions of countries with the highest rates of biocultural diversity wereanalyzed to assess the alignment between international and national frameworks for biocultural
diversity. At the local level, the city of Rio de Janeiro, Brazil, was selected as a case study forthree primary reasons. First, it contains a significant level of biocultural diversity, which isunder pressures from development and sports mega-events hosted by the city. Second, in 2012,
the “Rio de Janeiro: Carioca Landscapes between the Mountain and the Sea” site was inscribed
into the UNESCO World Heritage List, becoming the first megacity inscribed within thecultural landscape category. Third, Rio de Janeiro contains an innovative Master Plan, which is91

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanthe basic tool for local development policies. Institutional, financial and political discourse data
were collected in order to analyze the dynamics of biocultural diversity as well as legal andpublic policy implementation.
Results and discussion
The research revealed that biocultural diversity is present in megacities such as Rio deJaneiro, which is under pressure from outdated development models and gentrification. Further,
non-traditional people, or modern and urban social groups, also can hold environmental
knowledge and be actors engaged in promoting biocultural diversity. In addition, the law does
recognize biocultural diversity and the robust, innovative and multiple relationships between
society and nature. Research identified and described international, national and local levels of
law regarding biocultural diversity; therefore, a biocultural diversity legal framework iscomplex and requires multiple-scale approaches. Locally, in the case of Rio de Janeiro, it wasobserved that the Master Plan brought the following three innovations: a local policy for culturallandscapes, the right to the landscape, and mainstreaming of policies for biocultural diversity
into urban policy. Legally, the Master Plan is aligned with international and national rules on
biocultural diversity; however, this legal approach has limitations because it does not mean that
all factors that endanger biocultural diversity and protected cultural landscapes of “outstanding
universal value” , such as recognized by 1972 UNESCO Convention on World Natural andCultural Heritage, are being properly addressed or the behavior of actors has changed. The list of
programs, budget, discourses and practices of local government reveal gaps between the law
and its implementation, despite the existing legal framework and innovations. Such responses
are partially implemented according to the actors’ interest, because the law is limited by power
relationships and considered an instrument of status quo maintenance, increasing pressure on
biocultural diversity. The transformation of this scenario may happen with the neutralization of
the Theatrical State, reducing power asymmetries through social re-appropriation of nature andculture, but it will also likely require involvement from the law and the State. Therefore,
participation and use of the emancipatory potential of the law can be seen as strategic.
References
Cocks, M. L. 2006. Bio-cultural diversity: Moving beyond the realm of ‘indigenous’ and ‘local’
people. Human Ecology 34(2), 185-200.
Ingold, Tim & Kurttilla, Terhi. 2000. Perceiving the environment in Finnish Lapland, Body Society
6, 183.
Leff, Enrique. Cortez Editora. 2002. Epistemologia Ambiental.
Little, Paul. 2006. Ecologia Política como etnografia: um guia teórico metodológico. Horizontes
Antropológicos, jan-jun, ano 12, n25, pp 85-13.
Puppim de Oliveira, Jose Antonio; Balaban, O.; Doll, C.N.H.; Moreno-Penaranda, R.; Gasparatos,A.; Iossifova, D.; Suwa, A. 2011. Cities, Biodiversity and Governance: Perspectives andGovernance Challenges for the Convention on Biological Diversity at the City Level, BiologicalConservation, 144(5), 1302-1313.
UNESCO. 2007. Links between biological and cultural diversity. Report of the international
Workshop.
Young, O.R. (ed.). MIT Press.1999. The effectiveness of international environmental regimes:causal
connections and behavioral mechanisms.

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Protected areas: Boosting ecotourism in Albania
Enea Zenuni
Regional Agency of Protected Areas
Contact: eni_cs@hotmail.com
Keywords: protected areas, ecotourism, sustainable development, stakeholders, cultural heritage

The relationship between tourism and the environment has occupied an important place instudies on tourism in recent years. Ecotourism is a major component of economic growth,
especially in Albania’s coastal zone where there is an incentive for sustainable development.
Coastal ecotourism and tourism in general largely depend on an environment that visitors findattractive. Although there are many negative impacts of tourism that lead to various economic,
social, and environmental problems, it still has a significant positive effect on the communityand contributes to sustainable growth. This paper aims to show how tourism boosts sustainable
development in Albania, examines potential threats to long-term economic viability, explores
the role of government in tourism, and identifies the main characteristics of the economy. Whatkind of ecotourism is expected to unfold in Albania? It is difficult to establish a solid answer
since tourism is a new phenomenon in the country and is always changing. Yet it is certain thatthe future development of tourism in Albania relates to a new culture that is able to re-introduce
people to their cultural identity and enhance their relationship with the natural environment.
This new culture is based on both human and social aspects, is less unpredictable, and more
conscious and organized. Ecotourism provides an alternative, sustainable model for developing
Albania’s travel sector because it brings together different types of ecotourism that share ageneral concept of the natural environment.
Introduction
This study investigates ecotourism in Albania and the politics surrounding it. How does
ecotourism fare in the country today? In short, the reader can anticipate what will unfold below.
The criteria for Global Sustainable Tourism represent an attempt to explain the comprehensive
nature of tourism, and are the minimum benchmarks that a tourism business should aspire tomeet. Albania could mold its image as a new resort destination. The author’s analysis shows
Albania’s potential; it can use its resources in tourism-related interests much more than it
currently does. The Sector Strategy describes the strategic concept of tourism development by
providing deliberate direction and expansion of tourist products; for example, Albania is anupcoming destination in the international tourism market, which draws foreigners to the country.
Sustainable tourism is on the rise and consumer demand for it is growing. Companies haveincreasingly been creating “green” travel programs, and governments are forming new policies
to encourage ethical practices or ecological tourism. Yet what does it mean to have true “ethicaltourism?” Sustainable Global Tourism Criteria (TGB) are organized into four main themes: (1)effective planning and sustainability; (2) increasing social and economic benefits for local
communities; (3) improving cultural heritage; and (4) reducing negative impacts on theenvironment. Although these indices were initially conceived for the hotel industry, they can be
widely implemented throughout the tourism sector. They are part of the community response to
the challenges of global tourism.
Objective
Tourism today is one of the most powerful industries in the world and as such, has a negative
impact on economic and social development in many countries, especially developing ones,
where it is seen as one of the most important sources of income, job opportunities, economic
diversification, environmental protection, and intercultural exchanges. In Albania, especially in93

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recent years, countless investments have been made in road infrastructure, water resources, andenhancing the water supply and sewage system. Other factors affecting the improvement ofconditions for tourism are the rise in living standards, the quality of food, and reducing
transportation costs by continuously making infrastructure better. These and numerous otherindirect measures have caused the necessary and viable tourism industry to develop rapidly.
Albania is a developing country with a growing economy and positive dynamic – which is rarein the region and the times we are living in. Considering the fact that income from tourism has
exceeded Albanian exports in value, and that for the first time in history, the number of visitors
has exceeded the population, it seems that tourism will become a main branch of the economy
in the years to come. However, are there risks to growth in this new sector? How much are we
prepared to reduce our environmental impact in order to simultaneously ensure sustainable
development of the industry and environmental protection? Pressure on the environment
develops in any other field. Tourism not only contributes to rapidly wasting natural resources
such as water, energy, oil, food, and other substances. This industry multiplies the population in
popular destinations, but also increases pressure on the ecosystem, seas, lakes, wetlands, andwildlife. Ecotourism generates pollution, ranging from air contamination following the rapid
growth of transport, increased noise levels, as well as greater amounts of solid rubbish andurban waste water.

Photo by the Regional Agency of Protected Areas, Shkoder, Albania

Conclusion
At one time, a widespread rumor underlying Albania’s tourism boom showed what all thoseworking in the sector feared: things are not going as well as expected. Perhaps the main reason
is the abolition of visas for Albanians, who have already made tourism in the area comparable to
the Mediterranean for the general population, and who were previously unable to move becauseof the old regime. Albanians travel for many reasons: curiosity, meeting with relatives, but also
enjoying fame. In Albania, everything is normal and acceptable, even justifiable, yet it istroubling that this year, there is likely to be a significant decrease in the number of tourists.

References
Country in Europe, Annex to the Programme Framework Document – Environment
Hall D. R. (2000): “Tourism as Sustainable Development? The Albanian Experience of ‘Transition’”,in the International Journal of Tourism Research, 2: 31-46
J. (2000): “Consensus and Conflict: The Socio Economic Challenge Facing Sustainable Tourism
Development in Southern Albania,” in the Journal of Sustainable Tourism: 510-524
UN Albania (2007): One Environment Albania: Integrating Environmental Sustainability in
Development Priorities of a “One UN” Country in Europe

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Biocultural diversity and conservancy education for primary school
students in Patagonia, Argentina via the cosmogony of indigenous
community representatives and park rangers’ field experiences
Roberto José Bubas
Principal Park Ranger, Secretariat of Conservancy and Protected Areas,
Government of Chubut Province, Argentina
Contact: rbubas@hotmail.com
Keywords: Aboriginal cosmogony wisdom, environmental education, biocultural diversity

Indigenous knowledge has been explored and used in educational programs in Chubut
Province, Patagonia, Argentina in order to create environmental awareness in schools and thebroader society.
Park rangers are working with aboriginal chiefs and shamans toward this goal, the main aim
being to integrate ancient indigenous wisdom and cosmogony into modern society in order toteach people how to interact with nature in a harmonious way.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Saving Wildlife Corridors in Bénoué National Parkin Northern Cameroon
Simeu Walters Youbi
North Regional Delegation for Forestry and Wildlife
Contact: s_wal2000@yahoo.com
Keywords: wildlife corridors, northern Cameroon, endangered species,
local population, community development

Bénoué National Park (180,000 ha) in northern Cameroon harbors very important wildlife
species such as elephants, buffalos, and giant elands. The park draws many foreign tourists forsafari and hunting expeditions. Today, the Sudanian Savanna is facing numerous threats fromthe local population; for example, poaching, gold mining, tree felling, charcoal production,
cattle grazing, and farming, which has resulted in the extinction of key species such as the blackrhinoceros (Diceros bicornis longicipes) and the African wild dog (Lycaon pictus). This project,
put in place to manage the local population’s use of the wildlife corridors (in terms ofcommunity hunting concessions), is geared towards liberating these corridors to allow wild
animals to move freely and naturally. This zone acts as a buffer to Bénoué and comprises 7
main corridors that link the two other major parks in the region: the Faro and Bouba Ndjida
national parks. During this project, the local community has been involved in protecting thecorridors by fighting poaching, ecological monitoring, capacity building for income generating
activities (for instance, in areas such as apiculture, market gardening, ecotourism), and theproper management of wildlife royalties to effectively develop social amenities (such as bore
holes and health centers).
The limits of the corridors were clearly demarcated using sign boards and forest tree species
planted all along them. The village anti-poaching team carries out regular patrols, themanagement team for proper implementation and evaluation holds regular planning meetings,
and 30 villagers and 10 rangers are trained to carryout ecological monitoring.
This plan for proper land
use has greatly contributed
to preserving the animals
that use these corridors tomigrate, (Giraffes, elephants,
buffalos, giant elands), andalso plant species that
constitute the wildlife habitat.
Furthermore, this initiative
should be extended to otherhunting concessions in thisregion.

References
Mbamba Mbamba Jean Paul Kevin, Bénoué National Park Report 2016, Cameroon.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanThe Chepe Hill Case Study:
Recovering Biological and Cultural Context
Alejandra Soto-Prado
Pronativo, Concepción, Chile.
Contact: alejandra@pronativo.cl
Keywords: metropolitan park, urban hill, flora, fauna recovery

The city of Concepción, Chile is located on the Pacific coast. The topography is mostly plain
and surrounded by the Cordillera de la Costa, a chain of medium-high hills. Among them is
Chepe Hill, a historic site right next to the Biobío, the widest river in Chile. For many years, thisimportant geographic and historic hill has been left unattended and forgotten, subject to many
forest fires, the introduction and spread of exotic and invasive species, and destroyed by the
local population. In 2013, the local government presented a plan to the community to recover
the hill and build a metropolitan park. The idea was very well received and many organizations
started working alongside the local government to study the actual state of the hill and plan
strategies to recover native flora and fauna. The organizations have produced an extensive
inventory of flora and fauna, a study of vegetable coverage, and designs to construct gazebos
and infrastructure for tourism activities.
Vegetable coverage on Chepe Hill
Monoculture
10.1%
Tree 7.80 %Bush 28.2 %Grass 53.9 %References
Municipalidad de Concepción, Plan Estratégico Municipalidad de Concepción 2014-2016.
White. 1952. Planning Toronto: The Planners, The Plans, Their Legacies, 1940-80. UBC Press
Parks, R. and Oakerson, R. 1989. Metropolitan Organization and Governance: A Local Public
Economy Approach, Urban Affairs Review, 25(1), 18-29.

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Introducing Thysanolaena maxima (Hill Broom Grass) Cultivation andDeveloping Small Scale Business Activities in Kandhamal District
Prakash Chand Gogineni
Odisha Forestry Sector Development Project, India
Contact: chandgp2007@gmail.com
Keywords: Hill Broom, Kandhamal, Thysanolaena maxima

Introduction
The tribes of Odisha have traditionallycollected hill broom grass (Thysanolaena
maxima) from forests and sold it in local
markets through middle men. Over the years,
the availability of hill broom in natural forests
has declined, and collectors have had to travel
long distances to gather it. Therefore, thisproject was created to develop a package ofpractices for cultivation on marginal farmlands
owned by tribes, and to develop a businessmodel for the tribal communities ofKandhamal district so they can add value andmarket hill broom grass.

Women SHG members making broom sticks in
Badeguda village in Kandhamal district,
Odisha, India.

Methodology
To develop a package of practices, sites were selected in all 12 administrative blocks ofKandhamal district. Trials were conducted to standardize the spacing of planting slips, fertilizer
dose applications, agronomy practices, harvesting, and yield levels. All sites were placed underrain-fed conditions, and no irrigation was provided. Simultaneously, 50 tribal dominatedvillages were chosen that had Joint Forest Management (JFM) committees, formed under the
JICA-assisted project of Odisha Forest Department. In all villages, one self-help group (SHG)
of women was selected to conduct small business activities with hill broom production. EachSHG had a minimum of 10 members and a maximum of 15. The groups received training incapacity building in the form of design development, accounting, and book keeping. The groups
were also given a revolving fund of Rs 1 lakh to run their enterprises. The Forest Department
provided the financial support through the JICA-assisted project in 2012. The first batch ofpurchases of hill broom occurred from February-March of 2013. Marketing was initiallyarranged at the district level through meetings with buyers who organized the sale.
Conclusion
The package of practices for cultivation was standardized and the best trial yielded 50q/ha.
The 50 SHGs involved in small-scale businesses completed a total turnover of 250 quintals of
raw brooms, and made a total profit of Rs 5lakh. The businesses’ goals were completed in aspan of 2 months. The practice of cultivating hill broom grass on the farmlands of tribal villages
in Kandhamal district and the production of broom sticks via small businesses has yielded goodresults; household income can be increased, especially for female members of the community.
Reference
OFSDP Publication 2014, Hill broom success story in Kandhamal, OFSDP News Letter, Volume 12,
pages

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanA Community-Based Project for Sustainably Managing and Restoringa Degraded Forest Landscape in Rourkela Forest Division, India
Sanjeet Kumar1*, A.K. Pattanaik2
1

2* Divisional Forest Officer, Rourkela Forest Division, Rourkela, Odisha, India
Principal Chief Conservator of Forests & Project Director, Orissa Forestry Sector Development
Project, SFTRI Campus, At/P.O. Ghatikia, Bhubaneshwar 751003, Odisha, India
Contact: drsanjeet@gmail.com
Keywords: OFSDP, JFM, Community, Forest, Rourkela

Odisha State in East India has a wealth of natural forests ranging from coastal mangroves in
the Bay of Bengal, to dry and moist types of tropical deciduous forests in the Eastern Ghats. The
last century has experienced much forest degradation due to increased biotic pressure in termsof increased population size, the technological revolution, and the unsustainable exploitation ofnatural resources. Rourkela is one of the major industrial towns of Odisha State in the mineralbelt bordering Jharkhand, and has faced one of the highest levels of human interference leading
to forest degradation. Much of the remaining forest is under huge pressure from forest fires,livestock grazing, slash-and-burn agriculture, wildlife poaching, and illegal or unregulated
collection of fuel wood, timber, and other forest products. Although the Participatory Forest
Management approach has a long history in Odisha but is not yet dynamic in its present form,
the Joint Forest Management (JFM) initiative resulted from the Orissa Forestry Sector
Development Project (OFSDP) beginning in 2006. The JFM started to focus on providing
inclusive support to local communities living within and around degraded forest zones bypromoting and enhancing alternative livelihoods through community participation, the goal
being to reduce dependence on forest resources.
This case study describes the participatory process
and mechanisms that evolved in Rourkela forest
division with 174 van suraksha sameetee (VSS),
demonstrates how management interventions caneffectively restore the forest landscape, andoutlines the process of the community sustainably
administering natural resources. Socio-economic
indicators have been empirically compared in thisstudy. Lessons learned include the importance ofdeveloping a shared vision at the outset, and joint
government-community collaboration in terms ofbuilding capacities. The enhancement of women’ssocio-economic conditions is one of the major
outcomes of the project in Rourkela forest division.

References
OFSDP (2007b) Van Samrakshyan Samiti (VSS), Management Manual, Orissa Forestry Sector
Development Project, Department of Forest and Environment, Government of Orissa, 75p
Michael J.B. Green, Manoj Misra, Arun K. Bansaland, & R. Raghu Prasad, “Eco-development inOrissa’s protected areas: A participatory approach to conserving forest biodiversity andalleviating poverty piloted in Satkosia,” Tropical Conservancy,62-70

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Asian trees: Improving air quality in Kosovo
Emira Polloshka
NGO “3E-Education for Energy and Environment”
Contact: emira.polloshka@gmail.com
Keywords: Pauwlonia, Energy, Environmental Protection, Air Pollution

Backgound
Humanity is facing many major problems such as increasing welfare, which results fromsustainable economic development and strengthening national security. Both of these issues
overlap and are affected by many other factors that impact the social and economic developmentof any country, but one issue remains: the main elements are sustainable energy andenvironmental protection. Electricity is an inevitable part of our lives. We are connected toelectricity and technology at all times; nowadays, it seems impossible to live without them.
Electricity is one of the most used forms of energy because it is relatively simple to transfer andexploit in different forms. There are different ways of generating electricity and depending on
natural resources, each country defines priorities and strategies to generate it to fulfill consumer
demand.
Electricity Generation
Electricity can be created in various ways through power plants as well as hydro, wind, solar,
and nuclear power. In Kosovo, the main source of electricity is coal; although Kosovo has avery large supply of coal, it is a finite resource, meaning it will not last forever. To produce justone megawatt of electricity in Kosovo, a power plant needs 1.63 tons of coal. For example,
power plant “Kosova A” uses 1.83 tons to yield one megawatt, while power plant Kosovo B
uses 1:43 tons. Knowing that Kosovo A generates 30% of the electricity produced in Kosovo
and Kosovo B produces 70%, of the total output of the country’s power plants, the value ofconsuming coal to create one megawatt in power plants is 1.63 tons/MW. Given the greatamount of lignite in Kosovo and the possibility of increasing production capacity, we have tofind the most efficient way to lower environmental pollution. In 2015, Kosovo power plants
produced 5360.99 GWh of electricity. Eight thousand gigatons of carbon dioxide were released,
totally disregarding any international law on environmental protection or sustainable life.
Air quality and environmental protection in Kosovo have not been priorities for a long time.
A A lack of generating capacity necessary to fulfill customers’ needs in the country has caused
electricity to be produced regardless of environmental impact.
Improving Air Quality
Recently, the Ministry of Agriculture and the Ministry of Environment have been writing aplatform on environmental protection, with a focus on planting trees in public spaces andoffering grants and donations to farmers willing to cultivate products declared a priority by the
Ministry of Agriculture.
One of the main areas of focus is Paulownia, a genus of 6 to 17 species of flowering
plants in the family Paulowniaceae. They originated in many regions of China, southern andnorthern Laos, Vietnam, and have been cultivated for a long time elsewhere in eastern Asia,
most notably in Japan and Korea.
This genus has an extraordinary growth rate and huge air filtering leaves that convert carbon
into oxygen at a higher rate than almost any other type of tree. Paulownia trees are rapidly
becoming an important part of the solution to fight global warming. They can consume and100

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convert polluted air at 3-4 times the rate of othertrees. Paulownia produce more oxygen than justabout any other tree due to their extra-large leaves
and rapid growth rate. They are one of the mostvaluable kinds of trees for releasing oxygen backinto the atmosphere. They grow 10-15 feet a year,
and can yield harvestable-size timber in 7-10 years.
The tree should be cut back to the ground in early
spring of year two for even faster growth. Paulownia
trees can regenerate up to 7 times from 1 stump. The
leaves of the Paulownia are high in protein (21%)
and nutrients, providing good fodder for livestock.
They are excellent for growing together withdifferent crops in the same field. They are usedwidely in China by farmers who plant them in fields
and grow grain crops beneath them. The roots govery deep and do not compete with crops for waterand nutrients. Grain crops planted beneath
Paulownia trees have a higher yield because the trees
improve the climate and reduce the damaging effectsof strong winds. When the leaves drop, they
decompose quickly and release valuable nutrientsback into the soil. After 8-10 years the trees can be
cut for timber and provide farmers with extra income.
They will regenerate again from cut stumps, saving
the cost of replanting fields.
Paulownia Tree cultivated in Kosovo (Radavc), 2016

Conclusion
By investing parallel in deforestation and renewable energy, Kosovo will declare a war
against air pollution and non-renewable energy. However, by investing in biodiversity, andforesting public spaces such as forests and protected zones, government institutions will bespend less and be more practical for a small country such as Kosovo. This pilot project is proof
that biodiversity does not recognize nations, continents, or global warming.
References
Balanca vjetore e energjisë në republikën e Kosovës (2015), Kosovo Agency of Statistics
http://www.primevalgardens.com/Environment.html
https://en.wikipedia.org/wiki/Paulownia

1011st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Landscape Restoration through Farmers’ Catchment Activities:
Fighting Deforestation and Improving Crop Production in Mlauli and
Damnbe Areas, Malawi
Emmanuel William Ngwangwa
District Forestry Officer, Ministry of Natural Resources, Energy and Mining, Malawi
Contact: engwangwa50@gmail.com
Keywords: landscape restoration, catchment, deforestation, crop production

Introduction
Deforestation, which occurs through humanactivities, poses a threat to Malawi’s natural resources.
Wood for construction, fuel energy, environmental
protection, traditional medicine, and curios are
becoming scarce and unreliable. Government policy
allows individuals, communities, governments, and nongovernmental organizations (NGOs) to own, manage,
and sustainably use the natural resources of trees andforests for their benefit.
Reasons for deforestation include human activities
such as carelessly cutting down trees to make charcoal, People mobilized to plant trees tocreating new spaces for cultivation, brick burning, and restore graded areas
uncontrolled bush fires. Inadequate alternative sourcesof fuel for heating and cooking are making charcoal production the main cause of
deforestation.An initiative to restore the landscape in the areas of Mlauli and Dambe is bearing
fruit for short, mid, and long-term solutions.
Objective and Methodology
To look at strategies being put in place to cope with the current circumstances in the absenceof alternative energy sources, and the role of the government and communities in containing the
problem in the short, mid, and long term.
Communities identify the challenges they face and brainstorm solutions with assistance from
Government Extension Workers/officials. In the areas in question, they are implementing
activities as a package to restore the landscape. They are taught to carry out tasks aimed atmanaging catchment activities such as growing trees, soil conservation, and gully reclamation.
There are also loans and grants available for communities who realize natural resource
management activities.
Results and Conclusion
In turn, this gives them their own forest resources, which reduces pressure on protectedareas. Crop production for increasing both food and cash results from good farming methods.
Trees and forests are the backbone of all natural resources. Without trees and forests, othernatural resources suffer and eventually disappear. Landscape restoration expands forest cover,
the availability of water resources, game/animals, and soil fertility. This leads to increased crop
yield and assured environmental protection.
Landscape restoration is best done by the communities themselves, with assistance from thegovernment, NGOs, and other development partners. This will allow them to own and benefit
from the initiative, in turn helping them improve their livelihoods.

1021st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Implementing an Ecosystem Approach to Fisheries Managementin Sabah, Malaysia
Jessie Beliku
Department of Fisheries, Sabah, Ibu Pejabat Perikanan, Aras 4, Blok B, Wisma Pertanian Sabah,
Jalan Tasik Luyang (Off Jalan Maktab Gaya), 88624, Kota Kinabalu, Sabah

Contact: Jessie.beliku@gmail.com
Keywords:Ecosystem Approach to Fisheries Management, Food and Agriculture Organization,
Integrated Fisheries Management Plan, inter-agency cooperation, stakeholder consultations

Malaysia is moving forward in line with a call by international organizations, such as the
Food and Agriculture Organization (FAO), to implement the Ecosystem Approach to Fisheries
Management (EAFM) in fisheries resources and marine ecosystems. Malaysia was appointed as
the First Chair of the Regional EAFM Working Group for 2011-2013 for the multilateral
partnership of six countries – comprised of Indonesia, Malaysia, Papua New Guinea, thePhilippines, the Solomon Islands, and Timor-Leste (The Coral Triangle Initiative on Coral
Reefs, Fisheries and Food Security, or CTI-CFF) – with the Department of Fisheries Sabah(DOFS) as the implementing agency. The DOFS is also the leader of the Sub Technical
Working Group (TWG) for Goal 2 (“EAFM and other marine resources fully applied”). Thereare currently 3 districts in Sabah that have been selected as the demonstration and replicationsites: Kudat, Semporna, and Sandakan. The DOFS is currently implementing 5 EAFM Projects
and will carry out an additional two starting in 2016. There are 3 EAFM Projects in Semporna;
their targeted species are small pelagics (sardines or Sardinella lemuru), bigeye scad (Selar
crumenophthalmus), tunas (yellowfin tuna or Thunus albacares), skipjack tuna (Katsuwonus
pelamis), albacore tuna (Thunus alalunga), and coral trout (Plectropomus leopardus). As for
Kudat, the small pelagic EAFM Project is now under way; the targeted species are Indianmackerel (Rastrelliger kanagurta) and shortfin scad (Decapterus macrosoma). For Sandakan,
the prawn EAFM Project is currently being realized; the targeted species are banana prawn(Penaeus merguiensis), tiger prawn (Penaeus monodon), and yellow prawn (Metapenaeus
brevicornis). As for 2016, two new EAFM Projects will be executed in Sandakan; the targeted
species are Indian mackerel (Rastrelliger kanagurta) and shortfin scad (Decapterus
macrosoma) for the small pelagic EAFM Project, and soft shell crab (Scylla seratta) for the softshell crab EAFM Project. The final objective of each EAFM project is to strengthen awarenessand knowledge of resource management through EAFM, as well as to introduce fisheries
concepts, principles, and indicators. In addition, the EAFM projects aim to generate a localized
management plan for a strong legislative, policy, and regulatory framework, the goal being torealize EAFM initiatives that addresses common trans-boundary policies and regulatory
concerns, such as over-fishing. The formulation of each Integrated Fisheries Management Plan
(IFMP) follows a method of collecting secondary data and conducting a literature review;
gathering primary data entails surveys and interviews, scientific studies involving biological andecological research, and stakeholder consultations. Obstacles to program implementation
include insufficient funding, a lack of human capacity, and the lack of a succession plan.
Carrying out EAFM projects poses a challenge as they require commitment from otheragencies, which need to come together to identify issues and provide suggestions for the way
forward. Inter-agency cooperation is essential, since most issues underlying the EAFM Projects
overlap. In order to overcome these problems, it is important to choose the right personnel to103

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steer both current and future projects. Personnel and upper management should also clearly
understand the entire process of planning, protocol, negotiating, implementing, and monitoring
the EAFM projects.

Figure 1: Approximate locations of project sites and selected species in Sabah, Malaysia

References
http://www.fao.org/docrep/005/y4470e/y4470e00.HTM

1041st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Local People’s Participation in Watershed Management in Nepal
Nirmal Thapa
District Soil Conservation Office, Tanahun District, Nepal
Contact: nirmalthapa119@gmail.com
Key words: local participation, livelihoods, collaboration, stakeholders, prioritized watershed planning

Local people’s participation is inevitable in any kind of development work. In watershedmanagement, residents play a vital role in all stages, from planning to evaluation. The District
Soil Conservation Office (DSCO) is carrying out programs in prioritized watershed planning, inturn enhancing active participation among citizens. The strength of the Ward Coordination
Committees (WCCs) differs from each others. The DSCO provides funds and technical support
to all WCCs on an equal basis. In all situations, activities were not completed on time and did
not have the expected quality. Residents who did not actively take part in WCCs could notcomplete their duties as planned. It was common that those who were involved more did notfinish their tasks.
Without local participation, we could not conduct any activities in watershed planning, as
legal provisions are necessary. The percentage of people who are participating is not clear interms of specific activities. The question remains as to how many people could appropriately
work in WCCs. Thus, this paper tried to find out the average number of people taking part indevelopment activities inside the watershed.
This case only covered 72 user groups (WCCs) from the prioritized watershed of Tanahun
District which includes 4 Village Development Committees (VDCs).Group discussions,
meetings with elite figures, an analysis of estimated costs, and meetings with line agencies
occurred during the study.
Watershed management is an integrated approach in which all of the following components(shown below) are managed in conjunction with livelihoods and promoting natural resources.
Watershed management is fully focused on human livelihoods, along with natural entities andsimultaneous components such as land, livestock, forests, and water, the goal being to achievesynergistic outcomes.

Water

ForestPeopleLand

Livestock

Watershed management is a complex system. Multidisciplinary, technical human resources
are critical to planning, organizing, implementing, and monitoring a high level of local
participation. Without active participation from residents, watershed management cannot

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanfunction properly. Only multisectorial efforts can boost watershed management; it is an integral
part of livelihoods in rural areas, where the social structure is changing. Youth are leaving
villages and only the elderly, women, and children remain, responsible for earning a living. In
this context, local participation is very difficult to achieve, and it is challenging to carry out
developmental activities in rural communities.
The study was limited to a prioritized watershed. The DSCO provides all necessary goods
and technical support to all WCCs on an equal basis. Some WCCs could not complete theprograms on time. This situation created an uneasy relation between the WCCs and the DSCO.
Tasks were completed when the proportion of local participation was less than 20% of the total
programmed cost .Others consistently failed to complete their tasks on time. They were always
busy trying to earn a living. They could not set aside or manage time for developmental
activities, which they prioritized second to earning a living.
Workshops were conducted in VDCs and involved all stakeholders. It was concluded that
programs or activities must be planned with participation from all stakeholders, who must be
committed to their efforts in all ward groups. The VDCs started to maintain complimentary
funds for WCCs each year. The amount of residents involved must be kept below 20%. Other
line agencies also managed the complimentary funds. Afterward, all programs should runsmoothly inside the watershed and on time according to designed specifications.
Collaborative efforts help complete any development work at the local level. The
involvement of all stakeholders during all stages with a minimum number of participants andregular monitoring maintains quality. Unless local people feel a sense of ownership, no
programs will be successful in the local area.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Developing a strategic framework to conserveand exploit biological diversity in Nepal
Manoj Chalise
The Government of Nepal, the Ministry of Forests and Soil Conservation
Contact: manojchalise.88@gmail.com
Keywords: biological diversity, conservation, strategies, NBSAP

Biological diversity refers to all living beings on earth and the ecological processes
associated with them. It is often described hierarchically as ecosystem diversity, species
diversity, and genetic diversity. Biological diversity is important in a number of ways including
its utilitarian, ecological, and intrinsic values; preserving it is important for safeguarding theplanet’s life support systems. In Nepal, the livelihoods and well-being of millions of rural
people directly and indirectly depend on it. Therefore, Nepal developed and carried out the
Nepal Biodiversity Strategy (2002) and the Nepal Biodiversity Strategy Implementation Plan
(2006) in order to protect and sustainably exploit biodiversity while fulfilling international
obligations (MoFSC, 2002, MoFSC, 2006). Based on lessons learned from implementing theseapproaches, the Government of Nepal recently came up with the Nepal National Biodiversity
and Action Plan (NBSAP) 2014-2020.
The NBSAP provides an overarching framework for overseeing Nepal’s biological diversity.
It has been prepared to meet the national needs for managing biodiversity on a sustainable basis
to benefit present and future generations, and also to fulfill the country’s international
obligations. It has a long-term vision (i.e., 35 years) and includes specific short-term (up to2020) strategies and priorities for action.
The methodology for preparing the NBSAP was primarily an extensive review of the current
situation through relevant literature, analysis of available secondary data, and broad
consultations with stakeholders and experts at various levels. The primary data was comprisedof views, perceptions, and opinions. The Convention on Biological Diversity’s Strategic Planfor Biodiversity 2011–2020 and the Aichi Biodiversity Targets provided a broad theoreticalframework and technical guidance.
The NBSAP covers the following: (i) the national context; (ii) threats to biological diversity
in Nepal; (iii) efforts, outcomes, and gaps in managing biological diversity; (iv) a strategies foradministering biological diversity; (v) arrangements for carrying out the plan; and (vi) a
framework for a Local Biodiversity Strategy and Action Plan.
The vision for 2050 set by the strategy is “Conservation of biodiversity for sound andresilient ecosystems and national prosperity.” The overall goal is to significantly enhance theintegrity of Nepal’s ecological systems by 2020, thereby contributing to human well-being andthe country’s sustainable development. NBSAP aims to provide a strategic framework forconserving and sustainably exploiting Nepal’s biodiversity and biological resources, in turnenhancing local livelihoods and eco-friendly national development; furthermore, NBSAP strives
to ensure that the benefits of biological resources are equally shared among all sectors ofsociety.
The NBSAP is a key milestone in the history of biodiversity conservation in Nepal.
Successfully implementing it is essential to achieving the targets.

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VisionGoal

National Context

Strategies and Actions

Threats, Gaps, Issues

Principles
andApproaches

Aichi Targets and Relevant MDG

Past Efforts, Outcomes, and Lessons

Figure 1: Approach adopted in forming the strategies, goal, and vision (GoN/MoFSC 2014)

References
GoN/MoFSC, 2014. Nepal National Biodiversity and Action Plan 2014-2020. Government of Nepal,
Ministry of Forest and Soil Conservation, Kathmandu, Nepal
MoFSC, 2006. Nepal Biodiversity Strategy Implementation Plan 2006-2010. MoFSC, Kathmandu
MoFSC, 2002. Nepal Biodiversity Strategy. Ministry of Forest and Soil Conservation (MoFSC),
Kathmandu.

108

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanThe Tree Kangaroos of Papua New Guinea
Leilani Kambuou
The Climate Change and Development Authority of Papua New Guinea
Contact: lkambuou44@gmail.com
keywords: tenkile conservation, tree kangaroo, Papua New Guinea

An Introduction to Tree Kangaroos in Papua New Guinea
The tree kangaroo is commonly known as tenkile in the local language of The Toricelli
Mountain Range, West Sepik Province, Papua New Guinea. The tenkile is endemic here in thisvast tropical forest north of the island of New Guinea The Kangaroo family is only found on
the Austronesian continent; the world’s remaining 14 species of tree kangaroos (Dendrolagus)
are found in Australia (2 species) and Papua New Guinea (12 species) of which 3 species coexist in the Toricelli Mountain Range. Two of these species is threatened that includes the
tenkile or Scott’s Tree Kangaroo (Dendrolagus scottae).
The tree kangaroo’s main sources of food include
tropical evergreen leaves, wild fruits and berries, andsmall insects on the forest floor. It has long limbs and along tail that it primarily uses for climbing and firmly
grasping tree branches; it spends most of its time on topof tall and large evergreens to feed.
Tenkile loves trees
Source: Tenkile Conservation Alliance, 2016

The Relevance of Conservation Efforts for Tree Kangaroos
The biodiversity value is clear, given that the tenkile is endemic to mostly western slopes of
The Toricelli Mountain Range of Papua New Guinea. It is the only species of tree kangaroo on
the planet. The tenkile helps maintain the biodiversity of plants and tree species, which it uses tosurvive via seed germination, pollination, and the number of small insects that it eats.
The tenkile is part of the forest peoples’ local customs and culture. It is a totem for multiple
communities, which results in traditional conservation of natural habitats since some sites are
sacred (these places are called tambu in Tok Pidgin, a language widely spoken in Papua New
Guinea). Furthermore, its fur is used in ceremonies for adornments through respective beliefs in
its spiritual powers. Historically speaking, it used to be a main source of meat for locals.
The Importance of Conserving Tree Kangaroos
The number of tree kangaroos has decreased due to overpopulation and increasing demandfor its various uses, especially culturally and as a source of food.
The Tenkile Conservation Alliance a leading non-governmental organization (NGO) thathas made good progress in terms of increasing Papua New Guinea’s tenkile population throughconservation This NGO has done so via efforts at maintaining biodiversity and strong
community involvement, together with assistance from the local government as it strives toexpand the tree kangaroo population in order to help it stabilize, and preserve the overallbiodiversity of the plants and animals in which the tenkile interacts in the area.

References
The Tenkile Conservation Alliance website, http://www.tenkile.com/the-alliance.html
The Climate Change and Development Authority, Papua New Guinea, 2016109

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Reforestation program for promotion of top grade charcoal
production in the Noto Peninsula, Japan
能登でのお茶炭の産地化を目指した植林活動
Choichiro Ohno1*, Haruka Naya1, Koji Ito2, Shinsaku Koji2
大野 長一郎 1*, 納谷 春佳 1, 伊藤 浩二 2, 小路晋作 2
Ohno Charcoal Factory 1*, Noto’s Satoyama Satoumi Research Project, Kanazawa University 2
大野製炭工場 1*, 金沢大学能登里山里海研究部門（珠洲市）2
Contact: notohahaso@gmail.com
Keywords：Charcoal production, abandoned arable field, oak reforestation, tea charcoal, charcoalmaking promotion
製炭業, 耕作放棄地, クヌギ植林, お茶炭, 産地化

背景と経緯
能登では古くから製炭業が盛んであり、木の生育サイクルに合わせた伐採を行うことで、資源が持続的に利用できるように里山を管理していた。それにより、多様な動植物の生態系の維持・保全と豊かな里海をつくりだしてきた。しかし、昭和 30 年代のエネルギー革命により、木炭の需要が減少し市場価格も下落したため、炭焼き職人は激減した。里山の利用者が減少したことで、下草刈りやツル切りなどの手入れ不足や更新伐の遅れによる巨木化、カシノナガキクイムシによるナラ枯れの被害拡大により、能登の里山は荒廃が進んでいる。
当工場は昭和 46 年に創業したが、木炭の市場価格の下落により経営難に陥っている。
経営改善のためには高付加価値商品の開発が必要あったため、日本の伝統的な文化である茶道で使われるお茶炭の生産を決意した。お茶炭の原料はナラ類やクヌギであり、切り口が菊のように見えるクヌギ炭が最高級のお茶炭とされている。しかし荒廃した里山のナラ類はお茶炭には向かず、また良材に適した若いクヌギの群生地もないため大量生産は難しい状況であった。
そこで、工場近くの耕作放棄地にクヌギを植林することを始めた。道路沿いのため管理、搬出などの生産コストが削減され、適正管理により良材も確保でき、植林・育林ストーリーがお茶炭のブランド化に向けた付加価値になると考えたからである。また、景観を損ね、有害鳥獣の隠れ場所にもなる荒れた耕作放棄地の広がりは、過疎地の深刻な農業問題であると同時に、里山保全上の重要課題にもなっていた。
2004 年、実際に 1000 本の植林を行ってみると、整地や植える作業、植えた後の管理に多大な作業と投資額がかかることが分かり、自分たちだけの力では難しいことが分かった。さらに、売上げ目標とクヌギが成長して伐採できるようになるまで 8 年かかることを考えると、毎年 1000 本の植林を 8 年続けなければならないと判明した。そこで植林を体験交流事業にし、ボランティアの協力を呼びかけたイベントを企画した。
植林活動の概要
植林場所として想定していた耕作放棄地は、かつて国営農地開発事業により里山林を造成した農地であったため転用には制約があり、簡単に植林はできなかった。しかし、県知事の許可を得て、2008 年に自らが主催となり、初めての植林イベントを行った。2009 年からは「人の手で里山を育み、活かす」といった里山本来の機能を取り戻し、日置地区で古くから伝わる「炭作り」を後世に受け継ぐことを目的として、活動

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に賛同した地元の NPO 団体「能登半島 おらっちゃの里山里海」と共催で、植林イベントを開催するようになった。2015 年には第 7 回を迎え、これまでに 6000 本のクヌギ植林を達成した。
7 年間の参加者数は延べ 730 名を超え、今までに市役所職員、地元青年団体、大学生、
ボランティア団体、連合石川、漁業関係者、郵便局員、茶道関係者、里山里海マイス
タープログラム修了生等の幅広い層の参加があった。また、環境教育の場として、高校生や小・中学生も参加している。そのうち市外からの参加者は 300 名近くとなり、交流人口の拡大にもつながっている。参加者には、クヌギを育てることや製炭、茶道
におけるお茶炭の価値、里山保全について伝えている。実際に体験することで、より深く里山と地域産業、文化などのつながりを感じるきっかけになっていると考えられる。
耕作放棄地でのクヌギ植林は、生態系にもプラスの効果をもたらしている。金沢大学の調査では、植林 8 年後のクヌギ林床に、耕作放棄地では見られなかった森林生植物種の再生が確認され、種多様性の保全効果があることが示された。同様に、地表徘徊性昆虫の回復状況も検証中である。また、筆者による「能登里山マイスター」養成プログラムの卒業課題にて、LCA（ライフサイクルアセスメント）手法により木炭生産と植林が大気中の CO2 固定効果を生み、地球温暖化防止に貢献していることも確認
している。
展望と課題
この活動を続けることで、能登の里山を再び人の利用できる資源として蘇らせ、炭焼きを生業として確立させること、そして地域産業にすることを目標にしている。私の住んでいる集落は、世帯数が 24 世帯、人口 50 人（2016 年 4 月時点）の限界集落である。ここをお茶炭の産地にすることで、集落の存続にもつなげたいと考えている。
子どもを産み育てる場所としての「豊かな自然環境」を残し、誇りをもって命を繋げていける循環型地域社会を実現することが私の大きな夢だ。
そのための課題としては、まず植林地の拡大とイベントの継続が挙げられる。1 人の炭焼き職人が生計を立てられるようになるには、8 年間で毎年 1000 本のクヌギが必要だ。現在、植林本数は 6000 本であり、私一人分にも足りていない。産地化を目指すには、私以外の炭焼き職人が使うためのクヌギも必要なので、今後も植林を続けるた
めに、植林地の確保とボランティアの協力を得なければならない。また、担い手の育成も課題となっている。炭焼きという仕事の魅力を伝え、能登で炭焼きをしたいという若人をいかに探し、育てるかが重要である。
クヌギの森づくり運動とお茶炭の産地化を通して、お茶炭を利用する側である茶道関係
者、新たな里山ビジネスとしてのクヌギ植林を行う山主など、炭焼きを通して里山里海の保全・再生することの多様な価値を共有する人々の力をさらに得ることで、一人ではなし
得ない大きな夢を実現させたい。

（写真）地元の中学生と取り組むクヌギ苗づ
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Management of Agricultural Tools as Local Biocultural Resourcesin the Noto Peninsula, Japan
Sakiko Kawabe
Kanazawa University Graduate School
Contact: sakikok125@gmail.com
Keywords: local biocultural resources, heritage management, farming village culture, agriculture

Agricultural tools are a significant medium through which to see how people interact withnature and develop their culture. Hence, researchers and national and local museums havecollected and preserved these tools as historical and folklore artifacts in Japan. Recently,
farming village culture and agriculture have been rediscovered and are now considered an
important element of the region’s heritage. This is evident in the increasing ecotourism market
and more cultural or natural elements in farming villages that are designated as official national
and international heritage.
Nevertheless, the collection of agricultural tools is often said to be disregarded in manymunicipalities and local museums. Although to the expectation is that the museums would
preserve and hand over the collections to the next generation as heritage or folklore artifacts,
many of the collections end up merely being stored and nearly abandoned in poor-conditioned
repositories. As such, this paper seeks to discover how agricultural tools can be managed andutilized as local resources.
This paper focuses on pre-mechanized agricultural tools that are kept not only bymunicipalities or museums but also communities and individuals, even after the tools were nolonger used in agricultural practices following mechanization. Utilization of folklore artifacts,
including agricultural tools, is often discussed only as an issue of museum or governmental
policy; however, this paper argues that management of local resources is an issue for the wider
regional society. The research area of this paper is the Noto Peninsula in Ishikawa Prefecture,
Japan, where the farming village culture and nature are increasingly appreciated and designatedas international heritage (e.g., UNESCO Intangible Cultural Heritage, “Oku-noto no Aenokoto,”
and a Globally Important Agricultural Heritage Systems (GIAHS) site, “Noto’s Satoyama andSatoumi”). Although pre-mechanized agricultural tools are a part of the group of elements thatcompose local heritage, they seem not to be recognized as an important cultural property,
especially at the municipal government level. For example, a city folklore museum was closed
in 2007 and all items of the abundant collection were returned, sold, or donated to different
places. I conducted a questionnaire survey and interviews there to clarify the current situation ofpre-mechanized agricultural tools at the site and to gain insights for management of these tools
as a local biocultural resource.
As a result, although all of the nine municipalities in the peninsula own collections ofagricultural tools, in many of them, the collection is stored in inappropriate repositories such as
closed school buildings because of facility shortages. Data collection, investigations andresearch are not conducted sufficiently because of labor shortages. Most of the items were foundto not be utilized at all and even, in some cases, abandoned. Conversely, it was also found thatpre-mechanized agricultural tools are sometimes actively utilized in dynamic and diverse
relationships with people near the site. There are three ways to utilize agricultural tools as alocal biocultural resource. First, agricultural tools are preserved and utilized as historical or112

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folklore artifacts to tell the past. This is similar to what museums do, but local communities andindividuals do it in more diverse ways; for example, some tools are utilized for learn-by-doingof rice cultivation or for reproduction of singing traditional songs about rice cultivation. Second,
agricultural tools are preserved and utilized as living heritage; for example, tawara-ami-ki andtsutsunoko (a wooden stand and wooden blocks to wave straw bags) are reused for aenokoto
rituals; korogashi-waku (a wooden ruler to line a paddy field to plant rice) and furo-guwa (a hoe
with wooden head armed with iron) are reused to conserve the landscape of a traditional
terraced rice paddy fields; and tools to harvest rice which were formerly items in now-closed
museums are being reused in a natural farming practices. Finally, agricultural tools are utilized
as simple materials to manufacture something else; for example, a local group is making
lampshades with local traditional paper and korogashi-waku, and a local resident utilizes
korogashi-waku and other tools to display flowers at local events such as an elementary school’s
graduation ceremony.

Photo: Straw bags made for aenokoto ritual using tawara-ami-ki and tsutsunoko by a local resident.
The old mi (a winnowing basket) made of woods and vines is also continuously used for the ritual.

Through this research, two important insights were found in relation to the diverse ways inwhich local communities and individual residents use pre-mechanized agricultural tools. One isthat, in many cases, the communities and individual residents do not intend to preserve theagricultural tools themselves; rather, they utilize them for their own purposes, though thisultimately leads them to preserve the tools in a holistic biocultural context at the site. Thissuggests against dividing these resources into cultural and natural heritage, or tangible andintangible culture, but rather to consider each element in a holistic biocultural context of the site.
The other insight is that the diverse ways of utilization can occur because the tools are notstrictly preserved but actively used as tools in farming fields or modified to be used for different
proposes than agriculture. This type of “loose preservation” allows diverse and alternative waysof utilization to fit the situation of the site. Cultural management by museums or government
tend to follow unified rules even if the rules are not suitable and even impossible for uniqueregional situations. If museums and government try to observe what is happening to agricultural
tools in the relationships with people and in a holistic biocultural context at the site, they canfind effective and suitable solutions for the management of agricultural tools as local biocultural
resources. Although some of the utilization activities by communities or residents can bedifficult to continue if they do not have successors, if museums and government recognize these
activities, they may be able to provide support through networks or suggesting innovative
solutions. Hints toward the proper management of local biocultural resources are typicallyfound at the site, if one is looking.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanAn action of Kanakura community for restoration of the community
by utilizing biodiversity and culture based on landscape of the terraced
paddy fields
棚田景観に根差した生物多様性と文化を活用した、集落再生の為の金蔵集落の取り組み
Shinya Nomura1*, Eijun Ishizaki2
Kanakura Research Institution of Nature and Culture1*, Kanakura community2
野村進也 1*, 石崎英純 2
金蔵自然文化研究所 1*, 金蔵集落 2
Contact: cybisterjaponicus@live.jp

Keywords: Noto peninsula satoyama biotope, natural experience
能登半島、里山、ビオトープ、自然体験

金蔵集落は輪島市の中山間地に位置する農村である。金蔵は白雉年間（650 年～654年）開基とされる金蔵寺を含む五ヶ寺と呼ばれる 5 つの寺と、12 個のため池、棚田により形成された景観および生物多様性が評価され、世界農業遺産（GIAHS）ポータルサ
イトにおける「美しい日本の歩きたくなるみち 500 選（社団法人日本ウオーキング協会）」
および「日本の里 100 選」（朝日新聞社・森林文化協会）に選出される他、集落中に蝋燭を灯す「万燈会」を初めとした各種のイベントや大学による研究活動などにより多くの団体が来訪しており、交流活動の場となっている。
一方で生物多様性については、2009 年に能登半島里山里海自然学校および金沢大学による調査以外の取り組みは不足してきたことから、2014 年からは輪島市内での親子を対象とした自然体験活動団体「輪島親子昆虫クラブ」と共同での自然体験および米作り
体験、大学による生物学実習など様々な自然体験および保全活動を実施した結果、2015
年には約 150 名以上が自然体験および保全活動に参加した。更に保全活動として 2015
年に造成されたビオトープでは 2016 年現在で絶滅危惧種 8 種を含む 52 種の水生動物が確認された。
集落全体では 16 種の絶滅危惧種を含む 71 種の水生動物が確認されており、特に全国的に気象とされる大型水生甲虫類も見つかったことにより、金蔵集落の豊かな
生物多様性が改めて確認されると共に、継続的な保全およびモニタリングの重要性が示された。
一方で集落は高齢化率 55％を超え、過疎高齢化の進行と共に棚田景観の維持、集落の存続はますます難しくなっていることから、新たな担い手獲得は急務である。金蔵集落
は前述の生物多様性を活用した活動に加え、従来より実施してきた体験観光の受け入れ、

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集落の産物を販売する直売所「寄り道パーキング金蔵」の開店、集落内の伝統的な食材を活用した「金蔵御前」の提供、野草ちゃぷりんなどの特産品開発と販売、万燈会の継続などにより、地域の自然と文化を活用した地域の魅力を発信すると共に、新たな集落の担い手となる移住者獲得および、移住者を支える為の生業創出を目指すものである。

図 1.「輪島親子昆虫クラブ」との共同による、田植え体験

参考文献
赤石大輔・宇都宮大輔・石原一彦・中村浩二（2009）4．奥能登地域の水生動物の多様性と生息環境について．能登半島里山里海の生物多様性調査 2006-2008. 能登半島・里山里海
自然学校.
堀内美緒・中村浩二（2013）輪島市町野町金蔵における昭和初期〜昭和 40 年代. (1920 年代
後半〜1970 年代前半)の棚田と里山の利用・管理. 日本海域研究，44 号,pp99-115.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanHow International Designation of Biocultural Diversity Can Support
Marginalized Groups: The Case of Wajima City’s Ama Community
Timo Thelen
Duesseldorf University, Department of Modern Japanese Studies
Contact: tthelen@phil-fak.uni-duesseldorf.de
Keywords: marginalization, othering, TEK, GIAHS, ama

Introduction
This presentation uses an anthropological perspective to illustrate how international designationof biocultural diversity such as GIAHS (Globally Important Agricultural Heritage Systems) can helpa previously marginalized group (i.e., one that has suffered from othering by the local majority
group) rebuild their own identity and pride. By using the example of Wajima City’s ama community,and based on a literature review and qualitative research work, I show that the recognition of
biocultural diversity, in particular so-called “traditional ecological knowledge” (TEK) (Berkes 2012),
can contribute not only to the sustainable use of natural resources, but is also effective inovercoming sociocultural segregation in local societies.
The Ama Community of Wajima City
The ama community of Wajima City, Ishikawa Prefecture, was settled about 400 years ago bypeople from Kysuhu to Noto. They received special fishing rights from the Maeda Clan, who ruled
the Kaga Domain (Kaga-han) during the Edo period (1600-1868). They were permitted to dive for
precious sea snails such as abalone (awabi), which were used in religious rituals and as gifts (noshi
awabi). Although their profession underwent several improvements through new equipment, such as
goggles and wetsuits, their working patterns and resource management, including strict rules against
over-fishing, have remained rather unchanged to the present time. As other ama communities inJapan decreased in number due to over-aging of the general population, the ama of Wajima City
remained, with around 200 actively diving individuals (most female), becoming Japan’s biggest
local ama group (Ishikawa Prefecture 2014). Until recently, most of the active divers and theirfamilies used to spend the summer on Hegura Island diving for shells and seaweed, and stayed thewinter period in Ama Town (Ama Machi), their own part of Wajima City.
The Ama’s Marginal Status
When this ama community settled in Wajima City, they also brought with them their own dialect,religious traditions, and customs, such as rarely wearing clothes in summer. Their lifestyle differed
dramatically from that of the natives. In consequence, they remained a rather segregated group for
centuries, with only limited exchanges with other locals. Although the ama are Japanese people,
they fit into Barth’s (1969) four criteria to describe an ethnic group: 1) being largely biologically
self-perpetuating, 2) sharing fundamental cultural values, 3) using particularcommunication/interaction, and 4) having a distinguishable membership. Eventually, the ama
community became marginalized as outsiders, similar to other wandering fishermen groups in East
Asia (Bartz 1959). Their marginal status has not changed over time. Records of Wajima City datingback to 1922 describe the ama community in a pejorative manner and their discrimination is
manifested through other locals of the city’s majority. After World War II, they became an exotic
and rather passive subject for the study of Japanese native anthropologists (Segawa 1970) and evenforeigners (Maraini 1962), who admired their nudity, in particular. Individuals of Wajima City’s
ama community (male as well as female) who are now in their forties or older, admit toremembering past experiences of othering and discrimination by the local majority group. For
instance, some remember not being able to find friends outside of their community during childhood,since the children from the native neighborhood were told not to play with “those dirty ama kids.”

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However, when the local elementary schools were merged in the 1990s, children of the ama
community began to socialize more with other local children. Many believe that this was a first stepfor a better relationship between the two groups; however, the legacy of the ama’s rather negative
reputation has not yet completely vanished.
The Ama in the Context of Biocultural Diversity
Since the 2000s, ama communities have become integrated into the environmental discourse,which also served them to develop a new identity, when ecologists (e.g., McDonald 2011) started toresearch the ama’s “traditional ecological knowledge.” In consequence, their lifestyle and work also
gained the attention of local policy makers who aimed to support them. Finally, their consideration
as an important part of the Noto satoyama satoumi GIAHS designation in 2011 brought global
acclaim and recognition to ama communities. Documentary movies (e.g., UNU Channel 2012) andother presentations of the ama that also target the Japanese public in general established a newpositive image of them as people living in “harmony with nature,” whose special professions andcustoms deserve protection. During several field stays in Wajima City and on Hegura Island in 2015,
I interviewed ten ama divers and two community leaders. When asked about the impact of policies
such as GIAHS on their daily life and work, most stated that their local reputation had become very
positive, especially in comparison to earlier times. They were now feeling more accepted and evenadmired by the other citizens of Wajima City. Although they could not yet name any visible
economic benefits aroused by the GIAHS designation, the sociocultural impact of their new identity
should not be underestimated. In addition to feeling more integrated in the local society, this new
pride might also encourage them to continue their traditional work, as the community suffers fromover-aging and a lack of successors. Furthermore, they are receiving a “rewrite” of their history, inwhich they are portrayed as an important group of Wajima City’s population. In 2014, theirprofession and culture were also designated as Intangible Folk Cultural Property of Ishikawa
Prefecture (Ishikawa-ken mukei minzoku bunkazai).
Conclusion
Wajima City’s ama community can be regarded as an important example of how the recognitionof biocultural diversity and its international designation can enable marginalized groups to gain a
new identity and become more integrated into local societies. Besides biological data, traditional
ecological knowledge, and economic benefits, the sociocultural recognition and well-being of locals
who are actively engaged in the management of the environment is a valuable contribution to thesuccessful implementation of biocultural agencies. This study might serve as an example for othermovements aimed at the empowerment of marginalized groups in Asia, for which biocultural
diversity can represent an important framework to express their value for both their society andenvironment.
References
Barth, F. 1969. Ethnic Groups and Boundaries: The Social Organization of Culture Difference, Oslo:
Universitetsforlaget.
Bartz, F. 1959. "Bevölkerungsgruppen mit besonderer gesellschaftlicher Stellung unter den
Küstenbewohnern und Fischern des Fernen Ostens," Erdkunde 13 (4), pp. 381-395.
Berkes, F. 2012 [1999]. Sacred Ecology: Traditional Ecological Knowledge and Resource Management,
Third Edition ed, New York; London: Routledge.
Ishikawa Prefecture. 2014. Ama bunka kisō chōsa hōkokusho. Wajima ni okeru sumoguri-gyo oyobi
kankei suru shūkan no gaikan, Kanazawa: Ishikawa Prefecture.
Maraini, F. 1962. The Island of the Fisherwomen, New York: Harcourt, Brace and World.
McDonald, A. 2013. "The Ama-san of Hegura Island: Carrying On The Traditions of Her Ancestors —Over 1,400 Years of Community-Based Resource Management," Biological and Cultural Diversity in
Coastal Communities. Exploring the Potential of Satoumi for Implementing the Ecosystem Approachin the Japanese Archipelago. Technical Series no. 61, Montreal: Secretariat of the CBD, pp. 47-53.
Segawa, K. 1970. Ama, Tokyo: Miraisha.
UNU Channel. 2012. Satoumi (Full Documentary), Online Video, Tokyo: United Nations University,
https://youtu.de/KkgHbrXoXes (Access: 30.08.2016).

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The introduction of “Satoumi learning” at schools in Noto
Makoto Urata1*, Kyoko Matsumoto1, Koji Yachiguchi2, Nobuo Suzuki2, Kazuichi Hayakawa2, 3
1 Institute of Noto Satoumi Education and Studies.
2 Noto Marine Laboratory, Division of Marine Environmental Studies, Institute of Nature andEnvironmental Technology, Kanazawa University.
3 Faculty of Pharmaceutical Sciences, Institute of Medical, Pharmaceutical and Health Sciences,
Kanazawa University.
Contact: satoumijimu@yahoo.co.jp
Keywords: Satoumi, Active learning, Experimental observation, Marine education, Elementary school

Prospectus for the Institute
The Institute of Noto Satoumi Education and Studies was established in 2014 and began
operation in 2015, supported by the Nippon Foundation. We support marine ecological,
environmental, fishery, and cultural learning activities for children and teachers, mainly in Noto,in cooperation with the Noto-cho Board of Education and Kanazawa University (Noto Marine
Laboratory, Noto Campus, School of Teacher Education, etc.). The beautiful coast of Noto isrich in fish, animals, and seaweeds of all kinds; therefore, it is quite natural that Noto beconsidered a suitable place for Marine Education, a new field proposed by the Research Center
for Marine Education of the Ocean Alliance at the University of Tokyo. We also cooperate withmany public educational and cultural facilities (Noto Marine Center, Noto Nature Homes,
Astronomical Museum Yanagida Mantenboshi, Ishikawa Prefecture Fisheries Research Center,etc.) to achieve effective education regarding local environment and human culture, including
Satoyama and Satoumi.
Learning activities on Satoumi
The Ogi Elementary School was designated as a pilot school for Marine Education, with a
special “Satoumi course” being taught as part of the compulsory curriculum since April 2015.
All other elementary and junior high schools in Noto-cho also started “Satoumi learning” oneyear later. The marine (or Satoumi) education program integrates the following four themes:
1. Commune with the ocean
Experimental observation in a coastal environment and local communities familiarizes
children with the ocean, cultivates their sensitivity toward and interest in the ocean,promotes their positive attitude in noticing morphological, ethological, and/or seasonal
differences in ocean animals and seaweeds.
2. Know the ocean
Active learning about marine resources, and organic relationships with animals, plants,
and human culture encourages children to study these further. A safety training programfor marine activity is also included, supported by the Japan Coast Guard, aiming toprevent marine accidents involving children.
3. Protect the ocean
Learning about environmental issues, such as marine pollution and the purification
activities of bivalves, and voluntary beach cleanup for local communities, makechildren recognize the necessity of maintaining marine environments.
4. Use the ocean
Learning about the fishing industry, effective use of marine resources, and shippingtransportation, for example, through an examination of Japanese amberjack caught by astationary fishing net, allows children to recognize how the ocean might be used toensure sustainable coexistence of humans and nature. A cruise on the fisheries research118

1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanvessel, the Hakusan-maru, is also included, supported by the Ishikawa Prefecture
Fisheries Research Center.
We offer technical assistance, equipment, and materials for such Satoumi learning in the Ogi
Elementary School and other schools. We also organize a range of events for the promotion ofSatoumi learning, such as a demonstration of a squid dissection at the Ogi Fishing Port Festival
IKASU-KAI, an exhibition of Touch Pools containing a variety of Noto’s marine animals at the
Kanazawa Umimirai Library, located in Kanazawa City, lectures on hermit crabs and fish scales
for children and parents at Kanazawa Umimirai Library, and night nature observation events forchildren and their parents at the Kanazawa University Noto Marine Laboratory.
Evaluation and verification of educational effects
It is important to ensure and demonstrate the appropriateness and validity of the Satoumi
learning content on the basis of evidence. Questionnaire survey responses from participating
children have shown that they gained an appreciation for their local environment and culture.
For example, the elementary school children in the Satoumi course of marine education wereshown to have the highest motivation for marine learning and greater awareness of stablesettlement, in comparison to children at other schools. Indeed, the educational outcome of acourse on sea urchin development was not only knowledge about the mystery of birth and life
development, but also about the relevance of marine ecology and the environment.
On this basis, we show the contribution made by the coastal environment, Satoumi, tocompulsory education at schools, which can promote education-oriented local revitalization in
Noto.

A: A picture approximately 100 years old showing a well-developed shore platform (locally named “Hase”) in thearea of Tsukumo-wan, Ogi. Children of that time learnt about the ocean and nature in the area as they played atthe “Umi-Gakko” (Marine School). The photographed area has now been lost in the construction of a large
breakwater. (M. U. collection)
B: A recent scene during a Satoumi course with the Ogi Elementary School first year class (children aged six to sevenyears) with staff of the Noto Marine Center in the area of Tsukumo-wan.
C: Organization and activities at the Institute of Noto Satoumi Education and Studies.

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Experience Learning Programs of Noto’s GIAHS:
Development and Practice
能登 GIAHS をテーマにした体験学習プログラムの開発と実践
Koji ITO*, Shinsaku KOJI
伊藤 浩二*, 小路 晋作
Noto’s Satoyama Satoumi Research Project, Kanazawa University

金沢大学能登里山里海研究部門（珠洲市）
Contact: k-itou@staff.kanazawa-u.ac.jp
Keywords： Globally Important Agricultural Heritage Systems (GIAHS), Satoyama Satoumi,
Experience Learning, University Student, Continuing education

背景と目的
地域の生物文化資源やそれにまつわる知識を伝承し、活用するための人材育成を行う上で、多様なステークホルダーと連携した体験学習の実践事例の積み重ねと、課題
改善のためのフィードバックが求められている。
金沢大学は 2006 年 10 月に珠洲市三崎町にある旧小泊小学校を借り受け、金沢大学
能登学舎を開設し、「能登半島 里山里海自然学校」のプログラムをスタートした。これをきっかけに、「里山里海アクティビティ」、「能登いきものマイスター」養成講
座、「能登里山マイスター」養成プログラム、そして「能登里山里海マイスター」育成プログラムといった能登をフィールドにした教育・研究および人材育成事業を次々と展開してきた。
2011 年 6 月に能登の里山里海が世界農業遺産（GIAHS）に認定された際には、金沢大学が行うこれらの人材育成事業が能登 GIAHS の重要な取り組みの一つとして位置づけられ、世界的にも高い評価を得た。また、2016 年 6 月に能登 GIAHS 推進協議会が策定した「能登の里山里海 GIAHS アクションプラン」の中でも、金沢大学が実施する教育研究および人材育成事業が位置づけられている。しかしながら、能登の地域社会と里山里海の持続可能性を高めるためのより効果的な人材育成を目指して、さらなる改善の余地がある。そこで、金沢大学能登里山里海研究部門では、大学生あるいは社会人を対象に、能登の里山里海の現状を正しく理解し、持続可能な里山里海の保全管理のあり方を検討するための体験学習プログラムの実践と改善について報告する。
世界農業遺産をテーマとした体験学習の効果
能登半島をフィールドに金沢大学の里山里海事業を通して実践してきた体験学習について、体験教育プログラムの実践事例とその効果・課題について整理した。
1. 大学生向けの体験プログラム
大学 1・2 年生が中心の全学共通教育科目として「里山体験実習 in 能登半島」「里海体験実習 in 能登半島」の 2 科目を実施している。これらは主に能登半島や里山里海、あるいは農山漁村そのものについて初めて学ぶ者に向けたプログラムとしている。これまで、①里山里海を生業の現場とする事業主として、製炭業者、輪島塗工房経営者、定置網漁業者、ダイビング事業者、カキ養殖業者、棚田の営農組合、漁協といった個
人・団体のほか、②里山保全を目的とした NPO 組織、③公的機関あるいは教育普及機

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan関として石川県奥能登農林総合事務所、能登海洋ふれあいセンター、金沢大学臨海実験施設等が実習受け入れ主体となった。
プログラムは参加人数が 1 回あたり 30 人規模となるため、主に受け入れ側の実践者からの説明の聴講と現場見学、一対多数の意見交換が中心となる。受講者には各見学
先の「生業の持続可能性」「持続可能性を高めるための方策」をテーマに質問を用意させ、振り返りのグループワークではテーマに沿って受講生同士で議論を行う。
課題として参加人数が多いため、受け入れ可能な体験・見学内容と受け入れ主体は限定されてしまう。そのため概ね、毎年同じ受け入れ主体に依頼することになり、少なくない負担を強いることになる。一方で、同じ受け入れ主体を継続的に訪問することで、社会・自然環境の情勢に対する対応の変化と事業の発展について把握しやすく
なり、持続可能性に関する学びの内容にフィードバックしやすい側面がある。
2. 社会人向けの体験プログラム「能登里山里海マイスター」育成プログラム（以下、マイスターとする）のカリキ
ュラムでは、能登の里山里海について学ぶ実習科目があり、複数のプログラムが用意されている。1 年間のカリキュラムのうち、最初の 3 か月では大学生プログラムと同様に、能登の里山里海の現状を知るために、能登各地で活躍する実践者の現場を 1 クラ
ス 30 人規模での見学するツアーを実施する。見学の受け入れ先は一部大学生向けのものと重複するが、マイスター修了生あるいは支援サポート組織の地元農家等を訪問することで、受講者と受け入れ主体との相互交流を促す機会となることを期待している。
カリキュラムの中盤以降には、里山管理実習、里海調査実習を行っている。これは里山里海の恵みを持続可能な形で利用する知識と技術について、入門的に体験するプ
ログラムで、里山二次林における植生および土壌の管理のほか、海岸の微環境と生物の関係性、海藻の多様性を見分け利用する知識などを学んでいる。
また「能登 GIAHS 調査実習」というプログラムでは、クラス単位の大人数では実施が難しい里山里海での体験と、実践者へのヒアリング、双方向の意見交換を通して、
能登 GIAHS の現場についてより深い学びとなるようにしている。体験実習の内容は、受講者が選択できるようにし、各自の興味に応じてカスタマイズすることもできる。
これらの受け入れ主体の一部として、マイスター修了生自らが体験プログラムをプランし、受講者から体験料を得る仕組みをつくっている。こうすることで、修了生が自らの生業に関する体験事業を行うきっかけにすることも期待している。これまでに、揚浜式塩田の塩づくり体験、里山の有用野生植物の見分け実習、里山の保全活用に関する各種団体へのヒアリング、獣害対策の漁師への聞き取りなどが実施された。最後に各実習先のレポートを受講者全員がいる場で報告し、個人の経験知の一部の共有化を図っている。
まとめと今後の展望
能登 GIAHS をフィールドとした体験実習の機会を設けることで、里山の生物文化多様性に関する知識と技術の伝承を担う人材養成につなげることができている。とくにマイスターのように多様な人材が集まる場での、互いの経験知を共有することができる場は、学びの相乗効果をもたらすと期待できる。
このような体験学習を持続可能な形で実施するためには、まずは体験受け入れ側に対するサポートを行い、信頼関係を構築することが重要である。さらには体験受け入れ側の事業への波及効果が期待できるようなしくみを作ることが重要であり、受け入
れ側と大学で協働した体験プログラムづくりが新たなチャレンジとして挙げられる。

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同時に、能登 GIAHS の現場の持続可能性についての学術的な裏付けを示すような、大学ならではの取り組み（副読本などの教材づくり等）を充実させていく必要がある。
さらに、このような体験実習の実施に当たっては、多様な主体との関係づくりを行う「体験学習コーディネーター」および里山里海の持続可能性についての研究・普及
機関の必要性が広く認識され、継続的な政策的支援がなさるべきである。

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Current Status and Issues of Environmental Education Related to
Biodiversity at Schools within Noto GIAHS
Sayako Koyama1*, Yoshihiko Iida2, Shinsaku Koji1, Koji Ito1, Mikiko Nagai2, Koji Nakamura1
1

2

Kanazawa University, Kanazawa, Japan*
The United Nations University Institute for the Advanced Study of Sustainability, Operating Unit
Ishikawa/Kanazawa (UNU-IAS OUIK), Kanazawa, Japan
Contact: sa.koyama@staff.kanazawa-u.ac.jp
Keywords: environmental education, biodiversity, Noto GIAHS

Objectives
The need and importance of mainstreaming biodiversity into education has been emphasizedby major organizations such as United Nations Educational, Scientific and Cultural
Organization (UNESCO, 2016) and Convention on Biological Diversity (CBD, 2016). In
addition, the action plan of Noto Globally Important Agricultural Heritage Systems (GIAHS)
includes the need for nature observation classes to deepen the understanding of linkages
between rice paddies, various organisms, and ecosystem conservation (Noto GIAHS Promotion
Council, 2016). Although various nature observation classes have been provided to school
children within the Noto region, the extent and contents of such activities are not clear. This
study was thus conducted to better comprehend the current situation of environmental education
related to biodiversity within Noto GIAHS and to examine factors that may be causing teacher
hesitant in regard to starting such environmental education in their classrooms.
Methods
A questionnaire survey was sent to every elementary school, junior-high school, high school,and special needs school within Noto GIAHS (i.e., nine municipalities in total). In addition to
the questionnaire survey, a field visit to a nature observation class for elementary school
children in Suzu City was conducted as a case study and further information was collected
through an interview with a municipal officer who organizes the nature observation classes forall 9 elementary schools and is in charge of nature conservation in Suzu City.
Results
Out of 96 schools in Noto GIAHS, responses were obtained from 97% of them (i.e., 93
schools). Responses show that 40% of all schools were carrying out environmental education
related to biodiversity within the curriculum, and that the number of such schools increased
rapidly since the designation of Noto GIAHS in 2011. However, the level of implementation
varied greatly depending on municipality (80% in Suzu City but less than 20% and even 0% insome other municipalities). The level of implementation was highest in elementary schools,
lower at junior-high schools, and lowest at high schools. There was no special needs school
implementing such environmental education.
The survey results showed that outdoor nature observation classes were conducted in various
environments including rice paddies, along the seashore, by rivers, and in biotopes and forests.
Some of the classes were conducted during school hours while others were led by the municipal
government outside of school hours. In some municipalities, such activities were supported by
specialists from universities, research centers, or nonprofit organizations (NPOs). It was foundout that 3 out of 9 municipalities provided opportunities for elementary school children topresent the outcomes of their environmental education to other schools.
Questions regarding issues of implementation of such environmental education showed thatthe ratio of schools facing difficulty in implementation was highest in special needs schools

1231st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan(67%), followed by junior-high schools (58%), and high schools (50%). Elementary schools
showed the lowest level of implementation difficulty (28%), meaning that there are fewer
obstacles to implementation. It was shown that 40% of junior-high schools and 50% of highschools do not have enough “preparation time” for the activities; in addition, approximately
40% of junior-high schools revealed that they do not have “adequate teaching materials.”
Several schools also pointed out the difficulty in securing school hours for such activities andthe incompatibility of such activities with studies required for high school or university entry
exams. The importance of securing safety was also pointed out by both an elementary school
and a special needs school. One unexpected finding was that of those schools that were not
implementing such environmental education, 60% did not point out any specific issues ordifficulties in doing so.
During the nature observation class in Suzu City, 3rd and 4th grade children were observed
collecting aquatic insects from a rice paddy and a river; however, more than half of the children
did not want to touch the insects and were asking other students to put them in small containers
for sorting. The municipal officer who organized the nature observation class pointed out theimportance of starting such education at an early age. He mentioned that if they start late, theywould refuse to step into rice paddies or get dirty and also refuse to touch animals or insects. He
also mentioned the importance of consecutive implementation of such classes to prolong thepositive effects.
Discussion
Results from this study reveal that environmental education related to biodiversity is carriedout by making use of various the natural environments in Noto GIAHS. However, the level of
implementation varies depending on the type of school and municipality, as well as the types ofissues that are preventing some schools from engaging in such educational activities.
Inviting a guest teacher was shown to be one way of solving the issue of school teachers
having not enough “preparation time.” This is the way the nature observation classes were held
in all 9 elementary schools in Suzu City; however, inviting a guest teacher is often associatedwith additional cost and several schools pointed out the need for a list of available andappropriate guest teachers. In Suzu City, such cost is supported by the municipality and theguest teacher is also provided by the municipality, in close association with an NPO.
In order to expand biodiversity education into schools that do not yet carry out suchenvironmental education, it may be worth approaching those 60% of schools that did not pointout any issues or difficulties in implementation. Other actions, such as creating a list ofavailable guest teachers and providing it to schools in Noto GIAHS or increasing opportunities
for information sharing among schools, may help promote such activities.
Nature observation classes with scientific experts is important to deepen the understandingof biodiversity; however, implementing such classes throughout Noto GIAHS and at various
levels and ages of schooling is difficult due to a small number of available experts and limited
budgets. Thus, promoting outdoor nature observation classes with less formal expertise that caneasily be done by teachers or local volunteers may also be important to foster a sense of wonder,
especially during early childhood.
References
CBD 2016. Biodiversity Education, https://www.cbd.int/education/biodiv-edu/default.shtml
Noto GIAHS Promotion Council 2016. GIAHS Action Plan for Noto’s Satoyama and Satoumi
UNESCO 2016. Biodiversity and Education, http://www.unesco.org/new/en/natural-sciences/special-themes/biodiversity/biodiversity-education/
Acknowledgement
This research was fully supported by the United Nations University Institute for the Advanced Study of Sustainability,
Operating Unit Ishikawa Kanazawa (UNU-IAS OUIK).

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Cooperation with Farmers, Sake Brewers, and Students:
Creating a New Brand of Sake
Shuichiro Kajima1*, Rodrigo Jose Mundo2
Kanazawa University Human society institution1*, Kanazawa University2,
Contact: j.kajima@gmail.com*
Keywords: biodiversity, traditional knowledge, cooperation, satoyama, sixth-order industrialization

Overview
This project originated in the Noto Peninsula, Ishikawa Prefecture, Japan, in March 2014 incooperation with local brewer Kazuma Brewer（数馬酒造 and rice farming company Yumeurara（ゆめうらら) to promote passion among the younger generation for Japanese sake, Noto, andlocal agriculture. Showcasing the charm of Noto, particularly its landscapes, traditional agriculture
system, and traditional sake culture, a group of university students were tasked with engaging in the
agriculture and production of sake and to plan a new brand of the beverage. This project is aimed atrevitalizing and drawing appreciation for Noto agriculture and Japanese sake, and eventuallyrevitalizing the Noto sake industry by enlarging its younger fan base.
Background
The production of sake in Noto is facing adverse circumstances in the form of three the major
problems. First, an aging population and increase in the number of abandoned fields due to a lack ofworkers are causing a collapse of the landscape, ecosystems, and biodiversity created by satoyama
and human life.Second, and also applicable to Japan as a whole, there are concerns over food safety
and security. Since the Great East Japan Earthquake and nuclear accident at Fukushima, many
people are apprehensive, and feel that food safety measures could be stricter. For that reason, thisprojects suggests producing rice in a safer way via pesticide-free farming and using organic fertilizer.
Finally, the traditional sake-brewing industry is facing a serious lack of successors willing to run thebusiness and pass it down to generations. There has also been stagnation in the domestic
consumption of sake due to a decrease in the number of young sake drinkers.
In order to solve these problems, sake brewers and farmers in Noto are cooperating with
university students in Kanazawa to revitalize the region and traditional drink. Under this flag, ourproject was launched in March 2014.
Practice
N-project’s initiative has three primary frameworks: (1) revitalization of the nature and landscapeof Noto, (2) conservation of traditional intellectual inheritance, and (3) advances in sixth-orderindustrialization.
First, as Noto is becoming an aged society, traditional knowledge is becoming lost. This projectseeks to conserve and disseminate traditional knowledge as a return to traditional and safety
agriculture practices, giving up the “efficient” and industrialized agriculture. Learned farming
methods and wisdom handed down as traditional knowledge of the region lead to the development ofa pesticide-free organic agriculture. In particular, the agriculture that had been carried out in this area
were learned from farmers for more than 80 generations.
Second, there was a recent revitalization of abandoned farmland in Noto, where the fields are
now mainly used for the cultivation of rice that is partially used for brewing sake at Kazuma Brewer,such as Gohyakumangoku（五百万石）, a type of rice traditionally produced for sake brewing. In
addition, the revitalized fields have received certification from the consumption-quality appraisers
association as a “Paddy environment Special A district.” Aside from growing a variety of vegetables,
biological diversity has been proven through the observation and records of small animals such as
insects, fish, and birds.

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Finally, we attempted to carry out six primary orders of industrialization in our project. Kazuma
Brewer in Noto town used 80% or more of the rice produced under the rice farming company
Yumeurara. Within the local area, our rice won a designation as Mezzanine in the brewer’s ricegrade, and our brand, “Noto Jyosen (能登上撰),” produced by Kazuma using the same rice earned
the “Delicious Sake Gold Medal Award 2016” for sake in a wine glass. This production style wasdefined as “six-step production.” The project has since become a cooperative work of two
companies and university students, under the flag of creating sake (Chikuha N) by young people andfor young people.

Figure.1 Scheme of N-project

Effect of cooperation among the three stakeholders
The achievements of N-project can be summarized in three key aspects: (1) revitalization of
farmland, (2) production of a new brand of sake, and (3) influence over university students, giving
them the opportunity to put their abilities into practice and, in some cases, even helping themconstruct their own goals for the future.
In 2014, an abandoned plot of about 300 square meters was worked and restored to a functional
paddy field. Furthermore, in 2015 about 15,000 square meters were designated as paddy fields inorder to save the natural landscape of the region. In particular, to try to produce Gohyakumangoku（五百万石）rice, which was once produced widely throughout the region.
Thanks to the possibility of cultivating brewer’s rice in Noto, and with the help of Kazuma
Brewer, our project was able to product a new brand of sake aimed at a younger generation.
In 2015, N-project, working with university students through every step of production (fromplanting the rice to labeling and selling the sake), produced 1,000 bottles of “Chikuha N” and soldthem for approximately US$16 each. In 2016, the project is expected to triple production. Throughthese activities, university students have been periodically coming to visit Noto, and helping Noto to
be known among people even from outside Japan (during 2016, N-project began working withstudents from China, Argentina, and El Salvador).
Conclusion
This project revitalized a local area’s agriculture, natural environment, and the local economy
while also providing students with opportunities to learn about public relations, marketing, andinternational perspectives. In addition, the university students involved in the project could interact
and familiarize themselves with the satoyama values as well as biodiversity and traditional industry
knowledge.

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Possibility of Revitalization Activities Using SATOUMI Bioresources
Ryohei Yamashita*, Mariko Kono
Ishikawa prefectural university*
Contact: r-yama@ishikawa-pu.ac.jp
Keywords: Ikari Mon tiger beetle, Hakui coast, Revitalization, Regional activity

Background
With the exception of local administration and expert
researchers, most inhabitants have overlooked thepresence of certain bioresources in satoumi areas. This
study examines residents of a town who are trying torevitalize this region in the wake of preservation efforts
for the Ikari Mon tiger beetle (IMTB; scientific name,
Cicindela anchoralis), shown in Photo 1. Generally
speaking, a satoumi area is a valuable secondary naturalenvironment that is cultivated and protected by its
residents for many years. As such, it is necessary to
Photo 1. Ikari Mon tiger beetle
preserve the vitality of the rural villages there—which arerecovering from depopulation—while continuously preserving satoumi resources and using
them effectively. Thus, it is crucial to find new value in the natural environments of the satoumi
areas.
Action in Study Area
The study areas in Ishikawa Prefecture are the village of Shibagaki, the city of Hakui-city,and the adjoining coastal village in Hakui County, which ranges from the Amada to the Oshima
villages. Although this area’s population has decreased by about 10% in the past 10 years, theseregions are dedicated to local revitalization projects through joint environmental conservation
activities. The IMTB is specified as a Type I endangered species on the Ministry of theEnvironment and Ishikawa Prefecture’s “Red List.” In order to protect it, observation and study
meetings on the IMTB have been held, in addition to regular cleaning and environmental
monitoring around beaches. As a result of these efforts, many people from across the area havebegun to recognize the IMTB as a precious resource, and the awareness to continue andpreserve the region has grown in the recent years. Moreover, experts examining the coastal
environment from the perspective of ecological diversity conservation have joined thismovement alongside local residents who want to restore the coastal landscape to its original
condition. Thus, local governance of the area has emerged abiogenetically.
Subject and Future Plan
Although people of this area and others interested in the conservation of IMTB are
participating in ongoing activities, increased consciousness is occurring very slowly. A
resolution of bipolar motivation between stakeholders is a critical issue to the activities’
ongoing success.
In addition, since people’s free time, even during vacations, is increasingly scarcer, it isdifficult for many residents to participate in local and everyday activities toward conservation.
Furthermore, fear of forced participation and additional work and activities creates anatmosphere of hesitancy to join leadership activities. Thus, a valid strategy is needed toencourage participation among a greater number of local residents in the conservation activities
for the IMTB. Currently, we are intensively evaluating such strategies as well as seeking toobtain economical support for ongoing activities—an important strategy is to promote theirsignificance to companies.

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Synergy between designated sites: The initiative of Mount Hakusan
Biosphere Reserve and Hakusan Tedorigawa Japanese Geopark
Shinsuke Nakamura1*, Tsuyoshi Hibino2
Hakusan Tedorigawa Geopark Promotion Council1,2*,
Mount Hakusan Biosphere Reserve Council1
Contact: geopark@city.hakusan.lg.jp
Keywords: designated sites, biosphere reserve, geopark, Hakusan, UNESCO

Hakusan, as overlapping sites
Mount Hakusan Biosphere Reserve and Hakusan Tedorigawa Japanese Geopark partly
overlap with each other. As overlapping sites, we are seeking some ways to create synergy
between these two UNESCO related site designations.
Synergy at site level
For instance, when describing an area’s ecosystem as a biosphere reserve, the topography,
geology and climate that constitute its background are indispensable. Incorporating the essenceof the geopark gives further depth to the story of the biosphere reserve’s ecosystem and culture.
On the other hand, having two projects moving forward at the same time in the same area,raises concerns regarding competition on financial and human resources. To address this, wehave adopted an organizational system that the same staffs are in charge of managing bothdesignations. Staffs of the Mount Hakusan Biosphere Reserve also work as staffs of the
Hakusan Tedorigawa Japanese Geopark.
Synergy at network level
During the reorganization of the Japanese Biosphere Reserves Network (JBRN), we haveadvocated for the importance of local initiative and face-to-face networking, which was later
adopted, learning from its experience working within the Japanese Geoparks Network (JGN).
This accomplishment has been presented in international conferences of both designations, suchas the 4th Asia-Pacific Geoparks Network Symposium, the 4th World Congress of Biosphere
Reserves, and the 7th International Conference on UNESCO Global Geoparks.
In the UNESCO Global Geoparks Celebration Forum held in Hakusan Tedorigawa Geoparkin January 2016, which was organized together with JGN, the Operating Unit
Ishikawa/Kanazawa (OUIK) in the United Nations University and other organizations, theexperiences of biosphere reserves through the 40-year history as a UNESCO program served as
input for the geoparks, which became an official UNESCO program in 2015.
With Hakusan as the bridge between the two networks, we would like to deepen their ties sothat they can learn more from each other.
Reference
Nakamura, S., Hibino, T. and Aoki, T. 2015. Cooperation between geoparks network and biospherereserves network in Japan -Through Hakusan as a focal point-. The 4th Asia-Pacific Geoparks
Network Symposium, AO-17, Tottori (Japan), September 2015.
Nakamura, S. 2016. Synergy between geoparks and biosphere reserves through Hakusan as a focal point.
4th World Congress on Biosphere Reserves, Lima (Peru), March 2016.
Hibino, T. and Nakamura, S. 2016. Collaboration between Biosphere Reserves and Geoparks. In: Mount
Hakusan Biosphere Reserve: Creating a new path for communities and nature. Iida, Y. and Nakamura,S. (eds) UNU-IAS OUIK, 75-77.
Nakamura, S. and Hibino, T. 2016. Synergy between geoparks and biosphere reserves through Hakusan
as a focal point. 7th International Conference on UNESCO Global Geoparks, Torquay (United
Kingdom), September 2016.

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Linking Geodiversity, Biodiversity & Cultural Diversity:
The Geostory of Hakusan Tedorigawa Japanese Geopark
Tsuyoshi Hibino1*, Shinsuke Nakamura1
Hakusan Tedorigawa Geopark Promotion Council1*
Contact: t-hibino@city.hakusan.lg.jp
Keywords: geopark, geodiversity, biodiversity, cultural diversity

Geopark
Geopark is a nature park where geology, topography and other land features of the site isprotected and conserved, while being utilized for education and tourism in order to contribute to
the sustainable development of the area. UNESCO Global Geoparks (UGG) are designated by
UNESCO, while Japanese Geoparks are designated by Japan Geopark Committee. UGGs count120 among the whole globe, while Japanese Geoparks count 39 all over Japan including 8
UGGs (as of August 2016). Geoparks focus not only on the geological heritages, but also on its
link with related ecological, archaeological, and cultural heritages, endeavoring tocomprehensively communicate the “story of the earth (geostory)” for the area.
Linking geodiversity, biodiversity & cultural diversity
Since Japan is a humid and tectonically active area, we can find geodiversity, as well as
biodiversity. Additionally, we can find cultural diversity which makes the best use of
biodiversity. The importance of the link among these three diversities is commonly said in
geoparks. However, although there are many geoparks featuring geological heritages such as
volcanoes or faults, there are not so many examples representing a clear link among these threeelements.
In such a circumstance, Hakusan Tedorigawa Japanese Geopark has weaved a geostoryemphasizing the connection of heritages, especially of these three elements. The geostory“Journey of water” & “Journey of rocks” which connects the three elements, has many benefits.
For example, people in the mountainous area make rice cakes from Japanese horse chestnuts,
and these forests develop on unstable lands. From this point, geodiversity, biodiversity andcultural diversity could be integrated in a single unified geostory which indicates the earth as afundamental being for human and other organisms.
References
Nakamura, S. and Hibino, T. 2015. A Geostory Linking Geodiversity, Biodiversity & Cultural Diversity An Attempt of Hakusan Tedorigawa National Geopark-. Izu Peninsula Geopark International
Symposium -Prospect of Izu Peninsula as a geopark-, No.1, Numazu (Japan), March 2015.
Hibino, T., Nakamura, S. and Aoki, T. 2016. The proposals from Hakusan Tedorigawa National Geopark-Weaving a geomorphological geostory with ecological and cultural features-. The 4th Asia-PacificGeoparks Network Symposium, BO-17, Tottori (Japan), September 2015.
Hibino, T. and Nakamura, S. 2016. Collaboration between Biosphere Reserves and Geoparks. In: Mount
Hakusan Biosphere Reserve: Creating a new path for communities and nature. Iida, Y. and Nakamura,S. (eds) UNU-IAS OUIK, 75-77.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan"Welcome back, fireflies": Rice farming in harmony with biodiversity「おかえり、ホタル」: 生物多様性と共存するコメつくり
Yutaka Ohta
大田 豊
Ohta Farm, Representative
おおた農場・代表
Contact: yutaka.ota.nojio@docomo.ne.jp
Keywords: Rice farming, Satoyama, Foot of Mt. Hakusan, Biodiversity conservation, Revitalization of
local community
コメつくり、里山、白山麓、生物多様性保全、地域活性化、背景と経緯筆者が代表をつとめる「おおた農場」は、石川県白山麓の中山間地（白山市渡津町旧鳥越村）にある。ここは人口減少（かつて 140 人が暮らしていたが現在は 30 人）と高齢化が急速に進行している「限界集落」であり、イノシシ、サルなどの獣害にも悩まされている。東京で会社員をしていたが、1990 年に脱サラし、郷里の渡津へもどり、稲作中心の農業をはじめた。人口減
少で担い手がいなくなった近隣の水田を預かり集積しながら（６ha からスタート、いまは20ha）、慣行栽培からはじめ、エコ認定、減農薬、有機栽培、無農薬栽培など、様々な試行錯誤を続けており、そのなかで中山間地での専業農家が直面する厳しい現実を思い知った。転機が訪れたのは、2002 年にヘイケボタル（Luciola lateralis、準絶滅危惧種）の大群が自分の水田に発生していることを知った時である。この美しいホタルの乱舞をたくさんの人々に見せたい、ホタルと共存する無農薬の安心・安全のコメつくりを推進し、それを地域の活性化につなげようという思いで様々な活動をしてきた。2011 年には水田の横を流れる大日川からゲンジ
ボタル（Luciola cruciata)が大発生していることも知った。いまでは「白山麓 渡津蛍米」が、人にもホタルにも優しいブランド米として確立しつつある。

取組内容（１）ホタルにやさしい環境保全型農法の実施
・有機肥料を使用し、減農薬から無農薬栽培へ。
・紙マルチ農法（黒紙を田の表面に敷き、雑草の生育を抑制。除草剤を使わずにすむ）の導入。
・ホタルの生活史に配慮した農法
・幼虫が成長する時期には、田に水を張り続け（秋〜春）、畔塗をひかえる（3〜4 月、幼虫を窒息させない）。
・田の周辺の草刈りのタイミング調整：幼虫がサナギになる頃（４〜５月）、ホタル成虫の交尾時期（夏期）と孵化幼虫が草むらから水田に入るまで（８月）には草を刈らない。
・田植えを１カ月遅くする（斑点米カメムシの発生ピークを過ぎてから稲穂が出るよう時期をずらし、農薬散布を不要とする）。
・夜間は周囲の街灯にカバーをかぶせ、車のヘッドランプが水田を照らさないようにする（交尾を妨げない）。
（２）「白山麓 渡津蛍の里」づくり運動の展開
・渡津集落の住民といっしょに、ゲンジボタル、ヘイケボタルのほか、オバボタル（Lucidina biplagiata）、オオオバボタル（Lucidina accens）の４種が生息する里山

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanの自然環境の豊かさと、そこで生産されるコメなどの農産物の安心・安全をアピール（2011 年〜）。
・水田の生物多様性専門家による渡津地区とその周辺の生物多様性の現状調査に着手（2016年）。

成果（１）環境配慮型農業の実施
・完全無農薬米「鳥越渡津蛍米」の商標登録を達成（2011 年）。
・「米、食味分析鑑定コンクール国際大会」に応募し、特別賞（2011 年)、金賞（最高賞、2012 年石川県初と 2014 年の２回）を受賞。
・現在、20ha のうち３ha で完全無農薬の「渡津蛍米」、４ha で農薬７割減の「渡津米」、13ha でエコ栽培を行っている。
（２）情報発信、社会的認知、ネットワークつくり・ホタル鑑賞会の実施（６月下旬〜７月上旬）。地元だけでなく、遠方からの参加者が増加（2015 年、1000 人以上。外国人、留学生等を含む)。
・渡津ホタル保存会による子供会のいきもの調査を実施。
・白山市のホームページに掲載。
・マスコミ報道（新聞、テレビ）での紹介。
・ネットワークへの参加。
・生物多様性条約第 10 回締約国会議（2010 年、名古屋市）
・世界農業遺産大４回国際会議（2013 年、七尾市）
・（国連大学サステイナビリティ高等研究所）いしかわ・かなざわオペレーティング・
ユニット（OUIK)との連携
・JICA 国別研修事業の受入（マレーシア、自然共生型コミュニティつくりに向けた環境
コミュニケーション研修、2015 年 11 月）
・（富士フィルム・グリーンファンドによる）金沢大学角間里山ゼミに参加（2014 年〜
15 年）
・イフガオ里山マイスター養成プログラム（フィリピン）との交流会に参加（2016 年)

まとめ
白山市渡津において、過疎、高齢化にさらされている里山の集落の活性化と持続発展への道
を農業実践をとおして志向してきた。これはたいへんきびしいみちであり、いまでも試行錯誤の連続である。群れ飛ぶホタルは、優雅な光の芸術であるだけではなく、きれいな水、無農薬がつくる、おいしいお米の「環境のバロメーター」となっている。どれほどたいへんでも安心・安全のコメつくりが、消費者のみなさまに支持され、里山を元気にするよう、無農薬の田んぼでがんばっていくことを考えている。

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Restoration of Ecological Networks in Agricultural Landscape:
Linkage between Scientific Research and Policy Making
Ryuji Yonekura
Gifu Prefectural Research Institute for Fisheries and Aquatic Environments
Contact: yonekura-ryuji@pref.gifu.lg.jp
Keywords: biodiversity, connectivity, ecological network, fish community, paddy field

For the conservation of fish species diversity, it is important to maintain landscapeconnectivity between river and paddy field in freshwater environments. The loss of suchconnectivity cause a fragmentation of habitat area, which in turn leads to decline inopportunities for reproduction, growth and habitat colonization and finally causes a local
extinction in fish population. Presently, freshwater environments in Japanese agriculturallandscape are severely impacted by connectivity reduction due to the construction of dams,
weirs and/or hydraulic drop, which are extensively constructed between rivers and paddy fields
and/or within paddy fields.
Although the importance in such connectivity has been well recognized among ecologists andconservationists, for policy makers, there are little practical recommendations and few effective
tools that help decision-makers correctly allocate limited resources (e.g., financial cost, labor) toprioritize restoration actions. For example, policy makers may practically have little knowledge
about several questions. For examples, Where do they choose a restoration area as priority?;
How do they rank the dams and weirs by priority for removal, taking into account the gains in
the greater overall connectivity? In that situation, what is a balance between costs and gains?
How does policy making affect a recovery of fish communities?
In this presentation, I show a practical program for the restoration of ecological networks inagricultural landscape in Gifu, Japan. In the program, we concentrate on freshwater fish
communities as a conservation target, because they are a symbolic organism around paddy field.
As unique but important points, the program is run with (1) a cooperation of different
stakeholders (e.g., ecologists, policy makers, local people), (2) ecological research is conductedto choose a prioritized restoration area where a greater recovery of fish species diversity will be
expected, (3) ecological networks are restored by engineering approach by river managers andfarmland consolidators, (4) the effects of policy making are scientifically verified and adaptive
management (i.e., PDCA cycle) that policy-making process are decided with maintaining
scientific accuracy. Such a cross-sectional cooperation may have an insight on how landscapemanagement such as an ecological network should be conducted with a cooperation of
stakeholders and functional linkage between scientific research and policy making.

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1st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, JapanThe Traditional System of Combining Fishing and Agriculture in the
Mikata Five Lakes: -Sustainable Use of Satoumi, Satochi, andSatoyama- (Efforts in Order to be Designated as GIAHS)
三方五湖の伝統的な漁業農業複合システムについて～里海湖（さとうみ）と里地里山の連環の持続的利用～（世界農業遺産認定を目指す取り組み）

Kouichi Sasaki
佐々木康一
Traditional Agriculture and Mountainous Areas Group, Regional Agriculture Division, Departmentof Agriculture, Forestry and Fisheries, Fukui Prefecture Government
福井県農林水産部地域農業課伝統農業・中山間 G

Contact: k-sasaki-ma@pref.fukui.lg.jp
Keywords: the Mikata Five Lakes, Globally Important Agricultual Heritage Systems, traditional fishing,biodiversity, traditional culture
三方五湖, 世界農業遺産, 伝統的漁業, 生物多様性, 伝統文化

農業遺産システムの概要情報
福井県美浜町、若狭町に位置する三方五湖の伝統的な漁業農業複合システムは、多様な水環境を有する三方五湖を構成する五つの湖それぞれに発達する伝統漁業を中心に、湖を取り囲む
平地での水田稲作、湖にまでせまる山麓を利用した梅栽培が複合しながら持続的に営まれてきた、里海湖（さとうみ）と里地里山が連環する複合的な社会生態システムである。
これらは「小さな産業（小規模な漁業・農業）」の生業複合となり、歴史的に適度に資源利用されてきた。例えば、最上流で淡水環境の三方湖では、フナやコイを獲る「たたき網」漁と呼ばれる独自の漁法が発達した。また、最下流で汽水環境の久々子湖ではヤマトシジミ漁が発達してきた。それぞれの漁法には、漁業者らが自ら資源管理として漁期、漁具、漁場のルールを設けた持続的な漁法である。
湖辺にせまる急傾斜地の梅栽培と平地の水田耕作は、湖に栄養に富んだ水を与え、漁獲資源であるフナやコイをはじめとする多様な魚類を育む。また、湖辺のわずかな平地を利用した水田の水路は、フナやコイの再生産の場としても機能する。フナやコイは、湖の増水時には田面にまで溯上して水田のなかで繁殖することもある。三方湖のフナは、遺伝的に特異な組成を持つことがわかっており、水田稲作は漁業資源と遺伝資源の確保にもつながる。このように、三方五湖の漁業・梅栽培・水田耕作は、漁業をシンボルとした水循環でつながるシステムである。
フナ、コイ、シジミ、ウナギに代表される水産物は、おもに地域内で消費されることで、地産地消の食文化を形成する。湖からもたらされる恵みへの感謝は、宇波西神社の「王の舞」に特徴づけられるように、湖周辺の氏子集団による伝統的な祭礼によって象徴的に表現される。
このように、三方五湖の伝統漁法は地域のシンボルであり、湖からの恵みは、食文化と祭礼文化を通じて地域の誇りとなっている。
賢明な資源利用のもとに形成された三方五湖の漁業農業システムではあるが、従事者の高齢化や担い手の減少などが問題である。これらの課題に対応すべく、現在、地域住民、関係団体、研究者、行政の多様な主体が連携して、自然再生や環境教育、地域振興などに取り組んでいる。
今後、世界農業遺産、日本農業遺産に登録されることが、地域の絆のさらなる強化、「小さな産業」への誇りの再確認、持続可能な地域社会形成への契機になるものと期待できる。

Satoumi, Satochi, Satoyama:
Japanese people have developed ways to adapt to their surrounding natural environment by carefully utilizing andreshaping it for production, based on time-tested knowledge and practices; these places in nature are called Satoumi,
Satochi, and Satoyama1331st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

Satoyama Culture for Future Generations: A Case Study in Sakihama
Noriaki Otsuki*, Dai Oguri
The Commemorative Foundation for the International Garden and Greenery Exposition,
Osaka, Japan, 1990 (Expo '90 Foundation)*Contact: otsuki@expo-cosmos.or.jp, oguri@expo-cosmos.or.jp
Keywords: linkage between mountains, villages and the ocean, industries in satoyama,
lifestyles, domestic wisdom

This study examines how the satoyama1 culture is passed on to future generations, both now
and in the past, in the Sakihama District of Ofunato City, Iwate Prefecture, through literaturesearches, on-site investigations, and interviews. The results of the study are summarized as an
overview of the Sakihama District (e.g., location and land use, population trends, industry, anddomestic culture); and characteristics of the satoyama culture, such as spatial linkages between
satochi2, satoyama, and satoumi3, inheritance of domestic wisdom adapted to weather andclimate from the past, and inheritance and development of the culture through relationships
among people.
This study focuses on the serious damage caused by the Great East Japan Earthquake andassociated tsunamis, through which many valuable natural assets were lost. In the years sincethose events, people have begun passing on cultural values, lifestyles in villages, blessings fromthe ocean, and restoring the mountain landscapes. The following quote emphasizes theimportance of public benefits and regional characteristics of satochi, satoyama, and satoumi:“The climate is the integration of regional nature, history, and culture, and our lives depend onthese elements. The hometown produced through such relationships should be bequeathed to the
future generations. Actions and awarenessof local people in addition to regional
characteristics should be perceived asregional resources, and especially as oneof public resources called regional
resources. 4” History and culture that havebeen passed down through the strong
connection of mountains, villages, andwaters of the Kesen region, including
Sakihama, are valuable regional resources.
It is important to carry out and improve
activities to connect spaces with spaces,
people with people, and the past with thepresent to pass on the valuable satoyama
culture.
1 An environment where people use naturale resources as fuel, food, etc., thereby conserving nature in between sato
(lit. village) and yama (lit. mountain)
2 Areas such as agricultural land and human settlements
3 A section of ocean that coexists with a nearby populated area
4 “Conservation of freshwater fish that cultivate the regional abilities - Itoyo of the town of Otsu chi (in Japanese)”:Seiichi Mori, Professor of Faculty of Economy, Gifu Keizai University (Nature, Water, and People of Otsuchi (inJapanese): edited by Tomoya Akimichi).

Reference
Sakihama Chronicle Editorial Board 1991“Regional History of Sakihama” ,page 178-180

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Geographical Pattern of Wild Edible Plants:
Supply and Utilization in Tohoku District, Japan
Haruka Sasaki1*, Masahiro Aiba1, Michio Oguro2, Tohru Nakasizuka1
Graduate School of Life Sciences, Tohoku University1*,
Forestry and Forest Products Research Institute2
Contact: haruka.sasaki.t6@dc.tohoku.ac.jp
Keywords: ecosystem services, cultural service, wild food, wild edible plants, socio-ecological factors

To understand the mechanism underlying actual utilization of cultural ecosystem services,
assessment of both supply and utilization of the service, as well as their underpinning factors,
are important. Most previous studies, however, have only assessed the potential supply of
cultural ecosystem services; therefore, roles of sociocultural factors in utilization of cultural
services have been overlooked. This study evaluated actual utilization and potential supply ofwild edible plants, which are important as cultural and provisioning services (Schulp et al. 2014,
Reyes-García et al. 2015). The Michi-no-eki are roadside stations across Japan with a parking
lot and rest area for drivers. Some of the Michi-no-eki have a store that sells wild edible plants
collected by local people. By surveying what kind of wild edible plants are sold at the Michi-noeki, we can then quantify actual utilization of wild edible plant species.
This study was conducted in 106 Michi-no-eki in Tohoku District and Niigata prefecture in
Japan where utilization of wild edible plants has flourished. To survey actual utilization of wild
edible plant species, the species of such sold in each station were recorded in spring of 2015 and2016. At the same time, interviews with salesclerks in the Michi-no-eki regarding the species ofwild edible plants sold in their stations were conducted. Based on occurrence data of each wild
edible plant from vegetation survey data by the Biodiversity Center of Japan, Ministry of theEnvironment, vegetation type by vegetation map, climate data and topographical information,
this study develop species distribution models for and estimated potential supply of each species
around the individual Michi-no-eki. The study then compared distributions of potential supply
and actual utilization of each wild edible plant as well as spatial patterns in potential and utilized
diversity (i.e., species richness) of wild edible plants.
Results found that 46 species of wild edible plants were sold, and the maximum number of
species sold at a single station was 31. Spatial patterns of actual utilization did not match thoseof potential supply for some species; for example, Fallopia japonica and Akebia trifoliate hadbroad distributions in potential supply, but they were only sold at a limited number of stations.
Similarly, the correlation between potential and utilized diversity of wild edible plants was weak(i.e., species richness of actually utilized wild edible plants was not congruent with that ofpotentially supplied species). Deviance of utilized diversity from potential diversity showed
local differences. In Aomori Prefecture, species richness of actual utilization tended to be higher
than that of potential supply, whereas the opposite tendency was found in Iwate Prefecture.
This study also discusses sociocultural human population structure, as well as the industrial
and cultural backgrounds responsible for the mismatch between potential supply and actual
utilization based on additional analyses.

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References
Reyes-García, V., G. Menendez-Baceta, L. Aceituno-Mata, R. Acosta-Naranjo, L. Calvet-Mir, P.
Domínguez, T. Garnatje, E. Gómez-Baggethun, M. Molina-Bustamante, M. Molina, R.
Rodríguez-Franco, G. Serrasolses, J. Vallès, and M. Pardo-de-Santayana. 2015. From famine
foods to delicatessen: Interpreting trends in the use of wild edible plants through cultural
ecosystem services. Ecological Economics 120:303–311.
Schulp, C., W Thuiller, and PH Verburg. 2014. Wild food in Europe: A synthesis ofknowledge and data of terrestrial wild food as an ecosystem service. Ecological Economics.

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Interrelationships among Cultural and Provisioning Ecosystem
Services tightly Linked to Tree Species
Chihiro Oka*1, Masahiro Aiba1, Toru Nakashizuka2
1

Graduate School of Life Sciences, Tohoku University*,
2
Research Institute for Humanity and Nature
Contact: djga1hikari@gmail.com

Keywords : ecosystem services, trade-off, biodiversity, cultural services, provisioning services

Study aims
Most ecosystems provide multiple services important for human well-being, and an
ecosystem with higher diversity is expected to provide richer services. There exist some tradeoffs among services, where enhancing some ecosystem services might cause declines in others.
If different species contribute to different ecosystem services, maintaining multiple ecosystemservices will require greater biodiversity. Such mechanisms, however, have only been tested insupporting services (i.e., ecosystem functions), mostly in grassland and aquaculture experiments,
although trade-off relationships between provisioning and cultural services have been reported
in many studies.
To address this problem, this study investigates how 171 tree species dominant in Japan arelinked with 15 provisioning and cultural services. This study identifies whether different suitesof species contribute to different services and examines trade-offs among services, which canpotentially lead to a positive relationship between species richness and diversity of ecosystemservices.
Methods
Existing literature was mined to discover whether or not each of the 171 tree species
contribute to the 15 ecosystem services selected, including food, timber, religious uses, andtraditional arts. To summarize linkages between tree species and ecosystem services, we
calculated the overlap between which species contribute to each pair of services. The study also
calculates the concordance rate of whether or not each species contributes to each pair. Then, aprincipal components analysis was conducted to show the relationships among services.
Results and discussion
No species contributed to all 15 services, and, in general, the overlaps were rather low. Noneof the pairs of services had strong discordance or high concordance. These results indicate that
there are certain trade-offs among services and suggest that higher species diversity ensuresprovisioning of multiple ecosystem services because different services were contributed bydifferent species. Similar suits of species were sometimes involved in contrasting services, suchas construction timber and religious uses. Species contributing to cultural services (e.g., uses in
Haiku [short Japanese poem], chabana [traditional flower arrangement for tea ceremony]) andchild’s play, were not always similar to each other. Linkages between tree species andecosystem services were not simple, and similar services were not always linked with similarsuits of species.

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Sustainably Exploiting the Natural Environment and Cultural
Diversity through Community Initiatives:
Two Case Studies in the City of Tanabe and the Town of Shirahama inWakayama Prefecture, Japan
Miki Yoshizumi1*, Hirohide Kobayashi2
Educational Unit for Studies on the Connectivity of Hills, Humans and Oceans (CoHHO) at Kyoto
University 1*, Graduate School of Global Environmental Studies, Kyoto University2
Contact: yoshizumi.miki.3x@kyoto-u.ac.jp
Keywords: community businesses, sustainable tourism, agricultural experiences, natural resources
conservation, community development

Introduction
The city of Tanabe and the town of Shirahama are located along the coast of southwestern
Wakayama Prefecture, Japan. Coastal zones in these municipalities were selected forpreservation as part of Wakayama Prefectural Natural Park, and designated as protected areas ofthe park in September 2015. There is a rich natural environment and cultural diversity with along history such as Kumano Suigun Navy and the Kumano Kodo pilgrimage routes. However,these locales are prone to earthquakes. Massive earthquakes and tsunamis usually strike
Wakayama’s coastline every 100-200 years. In 1946, an 8.0 magnitude earthquake occurred,
and a tsunami killed 269 people. Tanabe suffered the worst damage that year; 69 people were
killed there, which was the highest number of casualties ever in a municipality in Wakayama
Prefecture. Currently, a great earthquake is expected to strike within about 30 years, as well as a
12-meter tsunami along Tanabe’s coast.
This paper explores sustainable use of the natural environment and cultural diversity throughcommunity initiatives, illustrating two case studies of community associations: “Shinjyo
Aigoukai” in Tanabe and “Minamikisyu kouryu kousya” in Shirahama.
Field surveys and interviews were conducted from December 2014 to July 2016. Theinterviewees included the director and staff of “Shinjyo Aigoukai,” residents of the village ofShinjyo, and the staff of “Minamikisyu kouryu kousya.”Shinjyo Aigoukai
The village of Shinjyo merged with Tanabe in 1954. Shinjyo owned land and forests onvillage property, which was common land that had belonged to the villagers since the Edo
period. When Shinjyo became part of Tanabe, it contributed 40% of the common land to Tanabe.
However, it kept the remaining 60% for residents’ use. The village’s agriculture association
managed the shared land. In order for locals to use it effectively, an incorporated association forthe community called “Shinjyo Aigoukai” was established in 1964. The association has
overseen the land and worked on education, welfare, and disaster management to benefit
Shinjyo residents. The association inherited the common forests and land, and invested capitalfor purposes of sustainability. Figure 1 shows the association’s various types of revenue andhow it has changed over time. In the early stages, until 1967, the association mainly earned
money from selling matsutake mushrooms. Since 1968, Shinjyo Aigoukai has leased part of theland for a golf course, which is its main source of income. Since 1975, Shinyo Aigoukai hasleased another part of the land for parking. Both of these sources provide Shinjyo Aigoukai withstable revenue. Matsutake mushrooms have become hard to find due to pine trees dying.
Moreover, timber from the common forest has been sold, but the sales price of local wood has
been low. Now, the cost of maintaining the forest is much higher than the sales price. Hence, the138

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association presently earns most of its money by leasing land. Shinjyo Aigoukai has tried not to
reduce their assets by balancing revenue and expenditures.
1,600
1,400
1,200
1,000
800
600
400
200
0
1957 1959 1961 1963 1965 1967 1969 1971 1973 1975 1977 1979 1981 1983 1985 1987 1989 1991 1993 1995

Sales of matsutake mushroom

Income from lease for golf course

Income from lease for parking

Fig. 1 How Shinjyo Aigoukai’s income has changed over time

Minamikisyu kouryu kousya
Before Shirahama merged with Tanabe on March 1st, 2006, the town of Hikigawa (which nolonger exists by itself) was located along the Hiki river in the southern part of Wakayama
Prefecture. In 2003, the town’s population was 4,594. The town’s major industries were forestry
and timber. Along with the fall of the Japanese timber industry, that of Hikigawa was also
declining. When the Kansai Electric Power Company purchased land in Hikigawa to develop a
nuclear power plant in 1976, disagreements erupted among local residents, who either supported
or opposed the plant. A resident who opposed it was elected mayor in 1988, after which theconflict ended. In order to develop new businesses and re-enhance local communities, awomen’s association in the former Hikigawa established a community association called“Daisuki Hikigawa no kai” in 2004, which was changed in 2011 to a general incorporated
association called “Minami kisyu kouryu kousya.” The association started a tourism businessthat includes farm stays as well as agricultural, forestry, and fishing experiences. The tourism
industry has become popular. More than 3,000 tourists arrived in 2014, and more than 5,000
came in 2015. Since 2010, foreign tourists have visited from countries such as Taiwan, China,
Korea, Malaysia, and Myanmar.
Conclusion
The two case studies provide us with good models for sustainably using the naturalenvironment and cultural diversity through community initiatives. “Shinjyo Aigoukai” has beenable to protect natural resources and local culture, and promote disaster prevention bysustainably managing their assets, which are their common resources (i.e., forests and land).
“Minamikisyu kouryu kousya” has also been able to preserve the natural environment and local
culture through community tourist businesses. In both cases, the associations have not relied on
government support. The communities’ self-reliant management systems are key to sustainably
exploiting the natural environment and cultural diversity, as well as conserving historicalsatoyama and satoumi landscapes, which provide locals with a livelihood.
References
Shinjyo Aigoukai, http://www.aikis.or.jp/~shinjyo-aigokai/index.html. Accessed 21 June 2016.
Shinjyo Aigoukai, Shinjyo Aigoukai no ayumi, 1996.
Minamikisyu kouryu kousya, http://www.minamikishu.com/. Accessed 21 July 2016.

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Abundant Knowledge of Wild Fruit Use among Elders:“Wisdom of the Elders” or “Loss of Experience” as a Mechanism
Explaining the Pattern
Kaori Okui*1, 2, Yoshihiro Sawada1, Takehito Yoshida2
1

Graduate School of Landscape Design and Management, University of Hyogo,954-2 Nojimatokiwa, Awaji City, 656-1726 JAPAN
2
Department of General Systems Studies, University of Tokyo,
Komaba, Meguro, Tokyo 153-8902 JAPANContact: c-oqi@mail.ecc.u-tokyo.ac.jp

Keywords: ethnobotany, local knowledge, extinction of experience, wild fruits, Awaji island

Introduction
Knowledge of natural resource use has been progressively lost all over the world, as reported
by a number of studies on traditional knowledge. While some recording and conserving actions
regarding traditional knowledge have been undertaken, it is far from exhaustive. This study
focuses on the traditional knowledge regarding the use of wild fruits, how this knowledge
differs across generations, and how it has been transferred. First, an inventory was created forthe types of wild fruits used and for which purposes by the local people in Awaji Island, Hyogo
Prefecture, Japan. Then, inter-generational differences in the use experience of wild fruits wereanalyzed. Previous studies have reported that elder generations tend to have a greater depth ofknowledge compared to younger generations (1, 2), also shown in this study by the correlation
between age and the amount of knowledge. Two alternative hypotheses (3) can explain thisfinding, though they have not been tested in previous studies: “wisdom of the elders” (i.e.,elders accumulate more knowledge during their longer lifetimes) or “loss of experience” (e.g.,youth have less knowledge because they have fewer opportunities for knowledge transfer in themodern life). In this study, we tested these hypotheses to explain the correlation between age
and traditional knowledge by examining how different generations have used the knowledge ofwild fruits applications during their lifetimes. In addition, we analyzed how this knowledge has
been transferred within and across generations.
Study area
Awaji Island is located in Hyogo Prefecture, Japan, surrounded by the Seto Inland Sea, andhas a population of 134,500. Mountains and hills occupy 65% of the island’s land area. The
largest town, Sumoto, has been urbanized, though there remain many fishing and farming
villages all over the island. The highest mountain (608m a.s.l.) is located in the southern part ofthe island, and the flora is different between the north and south sides of the mountain.
MethodUnstructured interviews and a quantitative questionnaire survey were conducted from March2013 to February 2015. At first, 40 local people (mostly elders) were interviewed; as a result,eight types of wild fruits were selected for the later questionnaire survey. In the questionnaire,
subjects were asked about their use experience with the eight types of wild fruits, age whenusing the wild fruits, and any memories of the wild fruits. Ultimately, there were 228
respondents covering a wide range of ages.
Results and discussion
In total, 48 species have been used by the local people on the island for purposes such as

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food, playthings, oil, transactional material, preservatives, pillow filling, fishing bait, and as
offertories. Many of the species used have local names that differ among the local villages. Also,
the male and female versions of some plants were named differently.
Quantitative survey results revealed that the experience of using wild fruits has continuously
declined throughout the younger generations (Figure 1a). Most of the respondents had only
experienced wild fruits use when they were children, although some respondents had a much
longer period of experience (Figure 1b). This suggests that the greater instances of use
experience among elders was not due to the accumulation of experience during the longer
lifetime (i.e., “wisdom of the elders”), but due to the inter-generational change in experienceduring childhood (“loss of experience”). Also, this result indicates that future generations could
potentially not have any use for wild fruits; thus, the knowledge of wild fruits use would be lostcompletely.
As a channel of knowledge transfer, “friends” and “senior students (students in the upper
grades)” were important and used by more than 40% of the respondents who were born before
1970, whereas dependence on this channel declined to below 10% among the younger
generations. Channels of knowledge transfer have changed continuously and are diversified
across recent generations.

References
1. Ladio, A. H., and Lozada, M. (2004) Patterns of use and knowledge of wild edible plants in distinct
ecological environments: a case study of a Mapuche community from northwestern Patagonia.
Biodiversity & Conservation, 13:1153-1173.
2. Cruz García, G. S. (2006) The mother – child nexus. Knowledge and valuation of wild food plants inWayanad, Western Ghats, India. Journal of Ethnobiology and Ethnomedicine, 2:39.

3. Koster, J., Bruno, O., and Burns, J. L. (2016) Wisdom of the Elders? Ethnobiological
Knowledge across the Lifespan. Current Anthropology, 57:113-121.
Acknowledgment
This research was supported by the University of Hyogo and the Environment Research and Technology
Development Fund (S15−2[3]) of the Ministry of the Environment, Japan.

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Impacts of Traditional Culture Inheritanceon the Maintenance of Village Functions:
A Case Study of Nouson Kabuki in Shodoshima, Japan
Moe Nonoshita*, Izuru Saizen
Graduate School of Global Environmental Studies, Kyoto University
Contact: nonoshita.moe.33v@st.kyoto-u.ac.jp
Keywords: traditional culture, inheritance, village function, sustainability

Introduction
Recently, the decreasing population in Japanese farming villages has resulted in difficulty
maintaining village functions, which in turn causes environmental or landscape degradation.
Moreover, a general lack of successors and reduced connectivity among villagers make it
difficult to inherit not only agricultural production activities but also traditional culture andhabits. The importance of traditional culture is recognized widely for maintaining vitalities offarm villages, but there is are few previous studies about the social impacts on their own regions
or the reasons why villagers are preserving their traditional culture. In such a situation, thetraditional culture called Nouson Kabuki has been passed down for more than 340 years fromthe Edo period in the Hitoyama District in Shodoshima, Japan, which is an island located in
Seto Inland Sea. This research focuses on Hitoyama District as a study area and aims to clarify
the concrete impacts on the region of traditional culture inheritance through focusing on themaintenance of the village functions. Results will also indicate regional vitality formed by theinheritance of traditional culture through interviews with villagers.
A traditional culture: Nouson Kabuki
In 1686, Oota Izaemon, who was a village headman (Shouya) at Hitoyama, constructed theKaerugoike reservoir on his private property to help farmers irrigate their crops. After theconstruction of Kaerugoike, the farmers built a temporary building to host a play expressing
their gratitude. This is thought to be the origin of Nouson Kabuki. The play is still performed at
Hitoyama Rikyu-Hachiman shrine in dedication every May 3rd. In 1967, Hitoyama Nouson
Kabuki Conservation Committee was established, which currently boasts 82 members. The
support of the Kabuki practice and the operation of the performance is done by one group
among six in rotation.
Methodology
The study area is Hitoyama District, Tonoshou-cho, Syoudo-gun, Kagawa Prefecture, Japan.
There are 250 households in the area with a population of about 670. Interviews were conductedprimarily among members of the conservation committee, though there were also some nonmember interviewees as well. The period survey was distributed are between July 1st to 3rd andAugust 25th to 29th.
Results
According to Japan’s Ministry of Land, Infrastructure and Transport, “Village function” iscomprised of the following three elements: (1) Livelihood assistance function, which is thefunction to improve and sustain their livelihood by helping each other, resulting in smooth lives
in a community; (2) Production complement function, which is the function to improve andsustain production activities that are complementary among villagers; (3) Resource management1421st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japanfunction, which is the function to maintain farmland, landscape, and culture. These definitions
are used throughout this research.
Table 1 shows partial answers to the question: “What impacts are there in your daily life or
your region?”
Results show that the inheritance of Nouson Kabuki brings positive social impacts to theregion and works to bolster some village functions. Bonding within the region through Nouson
Kabuki results in the unity of other autonomous organizations and it can strengthen thesustainability of some village functions.
Table 1 Social impacts on the region and achieved village functions
Social impacts on the region

Achieved village function
based on the definition

Mr. K
It is easy to grasp the current state of the(Age: 51) neighbors and to ask them fo rhelp.

1: Livelihood assistancefunction

Mr.Y
・Relation to the Kabuki connects to the unity(Age: 75) of senior citizens’ because we share thedifficulties and achievements of our youth.

1: Livelihood assistancefunction

・It is easy to accept the national- or prefecturelevel subsidies, such as support of agriculture
and environment enhancement by the
Hitoyama conservation committee, because
enough villagers are always getting together tolaunch a new project.

2: Production complement
function
3: Resource management
function

Mr. S
I can feel the recognition of myself as a person(Age: 40) in Hitoyama through relating to the Kabuki.

1: Livelihood assistancefunction
2: Production complement
function
3: Resource management
function

References
Sugita, M., Aizawa, H., 2010. Conditions of Sustainable Management and Its Inheritance inAgricultural Community which Has Stabilized Population Structure in Rural Area. Journal Of
Rural Planning Association, Vol. 29, No. Special_Issue, p. 323-328 (In Japanese with English
abstract).
You, H., Senga, Y., 2004. Study on Evaluation of Residents’ Vitality in Mountainous Villages.
Journal of Rural Planning Association, Vol. 23, No. 6-suppl p. 193-198 (In Japanese with English
abstract).

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Efforts for Regional Revitalizationthrough Utilizing Abandoned
Farmland in Shitaru, Tsushima City, Nagasaki Prefecture, Japan
Natsuko Shigehara1*, Shozo Shibata1
1

Graduate School of Global Environmental Studies, Kyoto University
Contact: n.shigehara@gmail.com

Keywords: remote areas, abandoned farmland, regional revitalization, underpopulation

BackgroundThe concept of “satoyama” is now drawing
widespread attention. Satoyama is the traditional
Japanese rural landscape; sato means “village” and yamameans “mountain”. It is important not only for producing
food, but also for multiple ecosystem functions, such as
groundwater recharge and habitat provision for various
species. To maintain a well-functioning system that
effectively utilizes its environment, we need to tackle
various problems resulting from depopulation, aging in
the primary industries, changes in lifestyle, and so on.
Above all, the expansion of abandoned farmland in rural
areas is a serious problem (Shinohara, 1969), especiallyin remote areas such as Tsushima City, Nagasaki
Prefecture, Japan (Fig.1). Tsushima has a unique ecosystem where the top-level predator is the
Tsushima Leopard Cat (Prionailurus bengalensis euptilurus). For a long time, local people
utilized the semi-natural environment and lived in a harmonious way. Many villages still
continue traditional practices, and a rich natural environment remains. At present, Tsushima
City faces serious underpopulation problems. The population of Tsushima City peaked at
69,556 in 1960 and has declined to less than half that number over the last 50 years (Tsushima
City, 2016). Accordingly, vast farm lands, forests, and mountains were abandoned, and thenumber of opportunities to use natural resources has decreased due to changing life-styles.
There are concerns about the impacts on the local ecosystem of environmental changes and thedisappearance of traditional systems for using natural resources.
In 2009, the Japanese government started the “community-reactivating cooperator squad
system” to promote regional revitalization by accepting human resource from urban areas, andaround 2,600 people worked on regional development throughout Japan in 2015. Tsushima City
introduced this system in 2011, and many activities have begun in recent years.
In Shitaru, several efforts for the revitalization of local communities started in 2012. The
population of Shitaru, as of September 2015, was 64, and the percentage of the population of
Shitaru aged 65 years or older was 62.5%. For four months in 2013, I participated in aninternship promoting the utilization of local resources with the members of the generalincorporated association, which was started by urban-to-rural migrants. These activities
continue today.
Efforts for Revitalization of Abandoned Areas(1) Assessment of Current Conditions and Problem Analysis
In order to clarify the current conditions and problems the community is facing, I conductedinterviews with local people and surveyed current land use. A comparison between 1995 and2015 showed that there was a reduction of 79.3% in functioning farmland. While 60% of

1441st Asian Conference on Biocultural Diversity, October 27–29, 2016, Wakura-onsen, Nanao, Ishikawa prefecture, Japan

households still have a kitchen garden, 90% of the rice fields have disappeared, compared to1995 (Shigehara, 2016).
(2) Revitalization of abandoned farmland by outsiders
In Shitaru, where there are not a lot of young people and further depopulation and aging ispredicted, it is difficult to find workers to revitalize abandoned farmland. Therefore, it has
been revitalized by an urban-to-rural move by outsiders and nonlocal visitors. Between 2011
and 2015, 0.8ha of abandoned land returned to farmland or usable land.
(3) Ownership system for the abandoned paddy fields
An agricultural field improvement project started throughout Japan in the 1930s, but thisproject was not introduced to paddy fields in Shitaru, so-expansion and mechanization is still
difficult today. In order to address this, an ownership system started in 2014. It made it
possible to attach added value to agricultural products by appealing to exclusivity and safety. I
advertised the story of the revitalization of abandoned paddy fields, growing rice using
traditional methods completely without chemicals, and the importance of paddy fields forbiodiversity. As a result of the advertisement, around 20 people became members ofownership system, and a profit was generated (about 600,000 yen/year).
(4) Contract farming for red pepper
In order to promote the utilization farmland, contract farming for red pepper was introduced.
Eight households participated in contract farming. This program proved to be easy for rural
residents to participate in, because many of them already grow a variety of crops for personal
consumption.
(5) Efforts for regional initiatives
When promoting efforts for the revitalization of abandoned land, involving locals is very
important. To do that, the following measures were taken. First, meetings were held toconsider land use. Second, activities’ leaders acted together with locals. Third, people weretaken to advanced areas of regional revitalization so they could see that it is not difficult toachieve.
Prospects for the Future
In rural areas with depopulation and aging problems, local populations taking their own
initiative to solve their problems is unlikely to happen. In the context of promoting land
utilization, outsiders have an opportunity to play an important role in motivating the locals.
Shitaru is a remote area and has limited farmland, so it is impossible to make living with
agriculture. In order to promote the utilization of abandoned land, it is essential to find newvalue and benefits for local people. Outsiders provided new values and opportunities toreconsider land use. In addition, their motivation is not only monetary, but includes social
contributions, enjoyment, and nostalgia for the past. On one hand, it is suggested that theparticipation of residents is promoted by providing multifarious incentives. On the other hand,
the issue of abandoned farmlands is rooted in the mindset of individual landowners.
It is difficult to find new value for abandoned areas. But in rural areas, there is a rich naturalenvironment that holds attractions for urban people. Future issues will be how to commercialize
local resources, and how to involve locals in these activities.
References
Shigehara, N. 2016. The Actual Condition and Problems for Promoting the Utilization of Abandoned
Farmland in the Less-Favored Areas: A Case Study in Shitaru, Tsushima City. (to be submitted)
Shinohara, S. 1969. A Process of Village Transfiguration in the Depopulation Area: A Case Study of
the Middle and South-Western Districts in Shikoku Mountains, Japanese Journal of Human
Geography, 21 (5), pp453-480.
Tsushima City. 2016. Population: Tsushima City. Available from: <http://www.city.tsushima.nagasaki.jp/deta/post-6.html> (accessd 31.08.2016).

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1st Asian Conference on Biocultural Diversity
October 27–29, 2016
Wakura-onsen, Nanao, Ishikawa prefecture, Japan