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The Protected Landscape Approach: Linking Nature, Culture and Community El Chimborazo in the western cordillera of Ecuador. In the Andes, identity and ethnicity go hand-inhand with mythical concepts of sacred hills, isolated volcanoes or snow-capped summits, watched over by the Apus, or mountain deities. Jessica Brown landscapes. Small isolated mountain communities grew and established specific cultural traits. New species were created by domestication of palatable varieties that were kept with pride by the local inhabitants. New agricultural systems and the use of family- and community-owned recipes led to the unique agro-ecosystem of the Andes, producing plants such as potatoes, different types of corn, ocas, mellocos and other tubers, Tarwi, Quinoa, Amaranths and other grains. As Brown and Mitchell (2000b) note, Andean landscapes are rich with examples of traditional land use that have proven sustainable over centuries, contribute to biodiversity and other natural values, and are living examples of cultural heritage. We have discussed the cultural landscapes of the Andes, and strategies for their conservation in recent publications (Argumedo, 2001; Sarmiento et al., 2000; Rodriguez, 2000; Chaurette et al., 2003) and at recent regional and international workshops and conferences. In this chapter we present three case studies from Colombia, Ecuador and Peru, and we explore different criteria for stewardship of cultural landscapes. We discuss the collective effort to create the Ruta Sagrada del Cóndor-Wiracocha as a regional approach for conservation of cultural and natural heritage in the Andes. Finally, we argue for the need for stewardship of Andean landscapes, through the creation of Category V protected areas and other initiatives throughout South America. 148
11. Cultural landscapes of the Andes Problematique Beresford and Phillips (2000) call for a model for conservation in the 21 st century based on cultural landscapes. Green (1989) had already claimed the need to move into geo-ecological approaches, incorporating the lifestyle, practices and costumes particularly when dealing with rural landscapes, where the divide between the natural and the cultural has always being blurred. A few years earlier, the notion of Protected Landscapes was already instrumental within IUCN in allowing development of a new system of conservation categories, whereby the action of humans seemed to be conducive to maintaining, and as a matter of fact, creating biodiversity (Lucas, 2001). In a recent publication in the IUCN Best Practice Guidelines series, Phillips (2002) offers guidelines for the application of Category V Protected Landscapes worldwide. However, for the Andean region, or other areas in South America, the literature is scarce. In 2002, the World Heritage Centre published a book on Cultural Landscapes of the Andes, followed by the 2002 publication of the Mesoamerican Cultural Landscapes, both publications as proceedings from regional meetings discussing the notion of world heritage and cultural landscapes. Until quite recently, countries of the Andean region adopted the “national park model” to create and manage protected areas. The preservation of large areas of “unspoiled nature” through ownership of land has often excluded local and indigenous people from planning and implementation processes, and has ignored the importance of their traditional practices in contributing to the great diversity of cultural landscapes found in the Andes, making clear the separation of societal and natural purposes for conservation of biological resources (Sarmiento et al., 2000). Typically, protected area authorities have emphasised the use of Western science and management practices and the involvement of formally trained experts. In the process, the valuable knowledge and practices of indigenous peoples and other local communities in - habiting these landscapes have largely been ignored. Paraphrasing IUCN’s Programme on Protected Areas (Phillips, 2003b) a ‘protectionist’ mentality persists in the manage ment of protected areas in South America, and successful work with local communities has seldom been achieved. Systematic methodologies to bring about the efficient participation of local people have not yet been developed (Sarmiento, 2003). The Ruta Sagrada del Cóndor-Wiracocha initiative presents a new paradigm. It is being developed by a network of indigenous peoples from seven countries (Sarmiento et al., 2000). Indigenous communities will be in charge of protected area establishment and manage ment, within a regime that aims to conserve biological and cultural diversity through a more integrative approach. Incorporating the diverse ecosystems of the Andes, which are linked through historic and ecological attributes, the proposed route will extend from Venezuela to Chile, covering the historic pre-Hispanic Andean region, based on the ancient Wiracocha route. This pre-Hispanic route, which linked sacred sites, cities, areas of high biodiversity and ceremonial centres in a line spanning the Incan Empire, was devised by the wise man Wiracocha, according to Andean folk lore. The proposed Ruta Sagrada del Cóndor-Wiracocha will follow a network of cultural landscapes where traditional agriculture predominates, and where efforts are underway to achieve protection according to the principles of the IUCN category V designation. These protected landscapes will link focal points along the route. For the purposes of this project, 149
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IUCN World Commission on Protected
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The Protected Landscape Approach Li
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Dedication This publication is dedi
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The Protected Landscape Approach: L
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Part I Introduction and global over
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3. World Heritage Cultural Landscap
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4. From pre-assumptions to a ‘jus
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5. Conserving “unprotected” pro
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Part II Case studies from around th
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13. Protected landscapes and seasca
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Part III The way forward
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Appendix 1 IUCN Protected Area Mana
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Appendix 3 Guidelines for Category
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Appendix 5 Evaluation of Cultural L
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Appendices Country Title of World H
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IUCN - The World Conservation Union
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