The Protected Landscape Approach - Centre for Mediterranean ...
The Protected Landscape Approach - Centre for Mediterranean ...
The Protected Landscape Approach - Centre for Mediterranean ...
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<strong>The</strong> <strong>Protected</strong> <strong>Landscape</strong> <strong>Approach</strong>: Linking Nature, Culture and Community<br />
and helps define them as a people.” <strong>The</strong> open boreal <strong>for</strong>est leading up from raised beach ridges<br />
is also an important wildlife area, including woodland caribou winter habitat, staging areas <strong>for</strong><br />
wildfowl, and a fish migration route. High landscape integrity and biodiversity have enabled<br />
the Sahtu Dene to continue their traditional land use and lifestyle activities of hunting, trapping,<br />
fishing, camping, gathering medicinal plants, and knowing the land.<br />
<strong>The</strong> fundamental relationship of the Sahtu Dene with the Sahyoue/Edacho peninsulas is<br />
expressed in the continuing cultural meaning, ecological integrity and biological diversity of<br />
the landscape. <strong>Landscape</strong> features and archaeological resources mark places significant in the<br />
history, cosmology, spiritual law, language, land use, and traditional lifestyles of the Sahtu<br />
Dene. Ancient tribal narratives related to Sahyoue/Edacho tell of giant animals whose bodies<br />
comprise specific features of the landscape as well as ancestral spirit beings and shamans<br />
whose heroic actions made the earth safer and sustaining <strong>for</strong> those who continue to practise<br />
behaviour respectful of the spirits (Hanks, 1996). Such traditional stories and associated place<br />
names, passed by Elders to youth from generation to generation, provide verbal maps by which<br />
people know the landscape. <strong>The</strong> association of place and story contained in the narratives<br />
sustain Sahtu Dene culture by transmitting language, prescribing behaviour, and identifying<br />
sacred sites (Buggey, 1999). Protection of these sacred sites and the associated story-telling are<br />
there<strong>for</strong>e essential to the continuity of Sahtu Dene culture and livelihood.<br />
First Nations 3 land claim agreements in Canada incorporate the values of the respective First<br />
Nations, their equitable involvement in decision-making, and First Nations ownership as key<br />
components in managing lands, waters, natural resources, and places related to culture and<br />
history. Under the Sahtu Dene and Metis Comprehensive Land Claim Agreement (1993), the<br />
Sahtu Heritage Places and Sites Joint Working Group was established to consider and make<br />
recommendations to appropriate governments and the Sahtu Tribal Council on Sahtu heritage<br />
places. As its report Rakekée Gok’é Godi: Places We Take Care Of states: “[o]ne of the most<br />
important themes in understanding Sahtu Dene and Metis history is the relationship between<br />
culture and landscape. Virtually all of Sahtu Dene and Metis history is written on the land. As<br />
such, places and sites that commemorate this relationship are an integral part of Sahtu Dene and<br />
Metis identity” (Sahtu, 2000).<br />
Two recent actions recognise the importance of this cultural landscape – designation of<br />
Sahyoue/Edacho as a national historic site (1996) and a Commemorative Integrity Statement,<br />
developed by the Deline Dene community and Elders with Parks Canada, that articulates the<br />
commemorative values, significant resources and considerations <strong>for</strong> management. Neither<br />
action, however, carries any legal or protective measures <strong>for</strong> the designated place.<br />
To af<strong>for</strong>d further protection to Sahyoue/Edacho, the Sahtu Dene community drew upon the<br />
powers and processes of the Northwest Territories <strong>Protected</strong> Areas Strategy (NWT PAS).<br />
Sahyoue/Edacho was the first protected area moved <strong>for</strong>ward under the NWT PAS (NWT,<br />
1999). Developed collectively by First Nations organizations, governments, industry and en -<br />
viron mental groups, the NWT PAS responds to intensifying threats to territorial lands from<br />
mining development and proposed pipelines with a framework <strong>for</strong> identifying and establishing<br />
protected areas. Guided by a set of principles, the PAS has an eight-step community-driven<br />
planning process that provides <strong>for</strong> analysis of options <strong>for</strong> identification, protection, designa tion<br />
and management of a proposed protected area.<br />
3<br />
“First Nations” is the generally preferred term used in Canada.<br />
202