The cultural context of biodiversity conservation - Oapen

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194 The cultural context of biodiversity conservation The caves are also believed to be the home of the afterlife and the place where new life emerges (Flores Arenales 1999: 182). There exist numerous holy caves in the mountains and hills in Alta Verapaz that draw pilgrims from other regions. In this way, the identity based on the collectively constructed landscape is verified and spiritual conceptions that promote biodiversity and environmental awareness grounded in cultural traditions are disseminated. Sacredness for the Q'eqchi' has a strong situational aspect and is, according to Wilson (1995: 75), most crystallised in the caves. 64 Fig. 5.18 Entrance of a cave in Alta Verapaz 65 64 For a description of particular rituals performed by the Q'eqchi' in caves, see Wilson (1995: 67ff.). 65 This photo was taken by Alejandro Cacao.
Local expressions of indigenous knowledge Symbolic elements are not only to be found as cultural expressions in the field of landscape patterns, food procuring activities and rituals related to agriculture. 66 Traditional dancing, for instance, is another form of mythic expression that is also performed in urban centres and repeatedly came across our way throughout our research in the country. Just as rituals and myths are elements that convey cultural understandings, knowledge in the all encompassing sense is also communicated via traditional music and dance-drama. As Carrasco (1990: 29) writes, archaeologists have uncovered figurines depicting dance societies dating back to the period from 1200 to 600 BC. The dancers are dressed in animal motifs such as jaguars, birds and pumas, reflecting the human-animal relationship. The performance of ritual dancing still is widely found in indigenous communities today. 67 In particular, the complex of animal dances as encountered among indigenous peoples throughout the world, occur according to Cajete (2001) as a way of »remembering to remember« relationships. Animal dances are a commemoratorium of our continued relationship with the animal world. Indigenous dances are not only for renewal and opportunities for remembering to remember; they are also viewed as helping to maintain the balance of all essential relationships of the world. […] The world renewal ceremonies conducted by all indigenous people are reflections of this deep ecological sensibility and sense of responsibility. (Cajete 2001: 627) Fig. 5.19 Young Q'eqchi' men performing the traditional deer dance in the streets of Cobán 66 In many cultures, such orientations are represented in the evolution not only of rituals and mythic themes, but likewise in traditional designs. Traditional art forms are replete with designs that represent people's relationship to animals and plants that have shaped their collective sense of natural affiliation. 67 In the centuries that followed the conquest, the defeat of the indigenous population and the autonomy of native kingdoms remained strong in ethnic memories and was acted out in the Dance of the Conquest and the Dance of the Moors and the Christians. In this way, the subordinate population retained their cultural memory (Adams 1988: 284). 195
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Göttinger Beiträge zur Ethnologie
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Published in 2008 by Universitätsv
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Bibliographische Information der De
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CONTENTS Acknowledgements Prologue
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Contents 5.2 The context of meaning
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Acknowledgements Many other friends
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ABBREVIATIONS ADICI Asociación de
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2 The cultural context of biodivers
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10 The cultural context of biodiver
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3 THE DISCURSIVE CONTEXT - conceptu
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The discursive context paradigms ar
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The discursive context environmenta
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The discursive context of pluralist
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The discursive context mental chang
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The discursive context and the ›s
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The discursive context More critica
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The discursive context 3.1.3 Concep
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The discursive context ristic power
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The discursive context Given the hi
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The discursive context frame that g
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The discursive context agencies eng
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The discursive context In the end,
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The discursive context entific cred
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The discursive context in a protect
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The discursive context Wells and Br
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The discursive context accelerated
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The discursive context Beyond its s
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The discursive context tivity that
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The discursive context a religious
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The discursive context The sense of
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The discursive context to us as adu
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The discursive context In this way,
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The discursive context concurrence.
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The discursive context In discussin
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The discursive context In the same
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The discursive context efforts payi
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The discursive context 3.4.1 The co
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The discursive context In order to
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The discursive context Apart from t
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The discursive context and organisi
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The discursive context 3.4.3 The sy
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The discursive context terms throug
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The discursive context Nevertheless
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The discursive context hypotheses.
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The discursive context for a partic
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The discursive context tions with t
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4 THE LOCAL CONTEXT - national poli
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The local context 4.1.1 Biological
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The local context Map 4.1 Distribut
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The local context tions as a counte
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The local context the area known as
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The local context Moreover, the ret
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The local context 4.2 The Maya-Q'eq
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The local context The integration o
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The local context 4.2.2 Historical
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The local context In the early 1980
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The local context 4.3 The conservat
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The local context Fig. 4.6 A view f
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The local context 4.3.2 The co-mana
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The local context Fig. 4.7 Discussi
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The local context poor condition of
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The local context 4.4.2 Methodologi
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The local context not specify the r
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Local expressions of indigenous kno
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Local expressions of indigenous kno
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250 The cultural context of biodive
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252 The cultural context of biodive
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EPILOGUE At the end of my last stay
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REFERENCES
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References Atran, Scott et al. (200
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References Brush, Stephen B. & Dore
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References Dove, Michael (1996). Ce
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References Gari, Josep-Antoni (2000
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References Hajer, Maarten & Frank F
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References Kockelman, Paul (2003).
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References Messer, Ellen (2001). Th
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References Oviedo, Gonzalo/Luisa Ma
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References Redford, Kent/Katrina Br
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References — (2002a). Participant
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References UNEP-WCMC (2003). Tradit
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APPENDIX
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Appendix Map 4.3 Alta Verapaz and m
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Göttinger Studien zur Ethnologie h
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