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14. Collaborative management of protected landscapes is not as landowner, but as a partner with local residents and communities. This partnership works to protect a valued cultural landscape that visually documents the region’s history, while also ensuring the public right to recreational access and enjoyment of scenic views (McKinley, 1993). From its establishment the Reserve has remained largely in private ownership. To fulfil the management goal of preserving the historic landscape of open space, farmland, and historic settlements has meant – and continues to mean – close cooperation with private landowners. To this end, partners have relied on the tools of private land conservation, including purchase or exchange of development rights, purchase of scenic easements, land donations, tax incentives, zoning, and local design review. In addition, to successfully sustain the working agricultural landscape, the partners are seeking ways to support the local economy and are evaluating the most effective strategies for this (Harbour, 2003; Rottle, 2004). In other similar areas, special traditional products associated with the cultural landscape are being branded with the place name and marketed so that consumers are aware that with their purchase they are supporting a landscape and a community that stewards it (see Box 4). Although today visitors to the reserve can hike trails and seaside bluffs, stroll beaches, walk through Coupeville’s historic district, and follow a driving tour outlined in an USNPS brochure, there is no large “park presence”. In the reserve, farms are still farmed, forests are still logged, historic buildings are still used as homes and places of business. The work and the challenge of this partnership lie in guiding and managing change in a way that respects the cultural values and historic landscape. Ebey’s Landing will always represent a balancing act between the needs of the people and communities within the Reserve and the goal of preserving a historically important working rural landscape. Sahyoue/Edacho – Protected Landscapes and First Nations, Northwest Territories Protection of landscapes in Canada’s north begins with respect for the values, uses and behaviours of people associated with the landscape so that enduring relationships with the land continue. Integrating management of the landscape into the lifestyle of the community and using community traditions and practices for protection and presentation are essential to the long-term “health” of the landscape. To the Sahtu Dene people, the two peninsulas Sahyoue/ Edacho on the western shores of Great Bear Lake in Canada’s Northwest Territories are sacred sites, used since time immemorial. This area of 5,587km 2 , also known as Grizzly Bear Mountain and Scented Grass Hills, “blend[s] the natural and cultural worlds of the Sahtu Dene Old fishing boats along part of the interpretive trail in the village of Hecla, located on the western shoreline of Lake Winnipeg in Hecla/Grindstone Provincial Park, Manitoba, Canada. Guy Swinnerton 201
The Protected Landscape Approach: Linking Nature, Culture and Community and helps define them as a people.” The open boreal forest leading up from raised beach ridges is also an important wildlife area, including woodland caribou winter habitat, staging areas for wildfowl, and a fish migration route. High landscape integrity and biodiversity have enabled the Sahtu Dene to continue their traditional land use and lifestyle activities of hunting, trapping, fishing, camping, gathering medicinal plants, and knowing the land. The fundamental relationship of the Sahtu Dene with the Sahyoue/Edacho peninsulas is expressed in the continuing cultural meaning, ecological integrity and biological diversity of the landscape. Landscape features and archaeological resources mark places significant in the history, cosmology, spiritual law, language, land use, and traditional lifestyles of the Sahtu Dene. Ancient tribal narratives related to Sahyoue/Edacho tell of giant animals whose bodies comprise specific features of the landscape as well as ancestral spirit beings and shamans whose heroic actions made the earth safer and sustaining for those who continue to practise behaviour respectful of the spirits (Hanks, 1996). Such traditional stories and associated place names, passed by Elders to youth from generation to generation, provide verbal maps by which people know the landscape. The association of place and story contained in the narratives sustain Sahtu Dene culture by transmitting language, prescribing behaviour, and identifying sacred sites (Buggey, 1999). Protection of these sacred sites and the associated story-telling are therefore essential to the continuity of Sahtu Dene culture and livelihood. First Nations 3 land claim agreements in Canada incorporate the values of the respective First Nations, their equitable involvement in decision-making, and First Nations ownership as key components in managing lands, waters, natural resources, and places related to culture and history. Under the Sahtu Dene and Metis Comprehensive Land Claim Agreement (1993), the Sahtu Heritage Places and Sites Joint Working Group was established to consider and make recommendations to appropriate governments and the Sahtu Tribal Council on Sahtu heritage places. As its report Rakekée Gok’é Godi: Places We Take Care Of states: “[o]ne of the most important themes in understanding Sahtu Dene and Metis history is the relationship between culture and landscape. Virtually all of Sahtu Dene and Metis history is written on the land. As such, places and sites that commemorate this relationship are an integral part of Sahtu Dene and Metis identity” (Sahtu, 2000). Two recent actions recognise the importance of this cultural landscape – designation of Sahyoue/Edacho as a national historic site (1996) and a Commemorative Integrity Statement, developed by the Deline Dene community and Elders with Parks Canada, that articulates the commemorative values, significant resources and considerations for management. Neither action, however, carries any legal or protective measures for the designated place. To afford further protection to Sahyoue/Edacho, the Sahtu Dene community drew upon the powers and processes of the Northwest Territories Protected Areas Strategy (NWT PAS). Sahyoue/Edacho was the first protected area moved forward under the NWT PAS (NWT, 1999). Developed collectively by First Nations organizations, governments, industry and en - viron mental groups, the NWT PAS responds to intensifying threats to territorial lands from mining development and proposed pipelines with a framework for identifying and establishing protected areas. Guided by a set of principles, the PAS has an eight-step community-driven planning process that provides for analysis of options for identification, protection, designa tion and management of a proposed protected area. 3 “First Nations” is the generally preferred term used in Canada. 202
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Dedication This publication is dedi
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Part I Introduction and global over
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Appendix 1 IUCN Protected Area Mana
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Appendix 3 Guidelines for Category
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Appendices Country Title of World H
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IUCN - The World Conservation Union
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