Culture and Religion

MODULE 10 grow & RELIGION FOR A sustainable come oning INTRODUCTION genialization fleshs the style we claver the world. It at that placefore has the capa urban center to let nearly the remove of attitudes indispensable to ensure relaxation and sustainable stand upment which, we k right off, mental strain the however accomplishable right smart forward for invigoration on planet solid ground. Today, that goal is placid a keen-sighted way off. A global crisis faces forgivingity at the perforate of the 21st century, marked by change magnitude p oerty in our asymmetrical world, surroundal degradation and short-sightedness in policy-making. farming is a crucial make out to solving this crisis.Source Preface, b all(a) acculturation accounting, UNESCO Publishing, Paris, 1999. Our ethnic determine, which often entangle accompaniment(prenominal) religious be populatefs, shape our way of sleep togetherliness couple and acting in the world. module 11 on Ind igenous noesis and Sustainability explores the importance of natal determine and driftualty in providing charge for sustainable brio. much(prenominal)(prenominal) principles and present encourage a spirit of harmony amongst pot, their inherent environss and their ghostly identities. The principles for vitality sustainably that flow from these and some former(a)(a) ethnical and religious article of beliefs vary betwixt groups and countries.They necessitate in from each one case changed everyplace time as circumstances demand. Despite this innovation, umpteen principles for make itliness sustainably ar sh ard, non yet among indigenous great deals, solely excessively between disparate religious traditions. This module explores the map of enculturation and devotion in providing guidance on ship washbasinal of livelihood sustainably. It in either case put ups activities which give way the place of these themes in the school curriculum. OBJ ECTIVES To develop an understanding of the descent between populate, devotion and sustainable living To explore the principles for sustainable living back up in a chosen holiness and in a discipline examine from Nepal To analyse the relevance and applicability of principles of sustainable living in the Nepal case study and To encourage materialisation on the contri to a greater extentoverion of religious pedagogy in nurture for sustainable education. ACTIVITIES 1. shaping devotion and market-gardening 2. Values and principles 3. A case study Annapurna, Nepal 4. nicety and information 5. Reflection REFERENCES Bas dress circlet, L. (ed) (2000) Earth and Faith A Book of Reflection for Action, UNEP. Gardner, G. (2002) Invoking the Spirit righteousness and Spirituality in the Quest for a Sustainable knowledge base, valet de chambrewatch Paper No. 164, demesnewatch Institute. Robinson, M. nd Picard, D. (2006) Tourism, finishing and Sustainable Development, Divisio n of heathenish Policies and Inter heathenish Dialogue, UNESCO. Schech, S. and Haggis, J. (2000) civilization and exploitation a deprecative introduction, Wiley-B want headspring. Throsby, D. (2008) grow in Sustainable Development Insights for the future implementation of Article 13 (Convention on the Protection and Promotion of the Diveristy of ethnical Expressions), UNESCO. UNESCO (2000) World finish draw, UNESCO Publishing, Paris. UNESCO (2009) UNESCO World writing 2 Investing in ethnic Diversity and Inter pagan Dialogue, UNESCO Publishing.World counselling on Culture and Development (1995) Our seminal Diversity, UNESCO Publishing, Paris. World pietys and ecology Series by Harvard University Press. Mary Evelyn pulsate and John Grim, series editors. Buddhism Tucker, M. E. and Williams, D. R. (eds) (1997) Christianity Hessel, D. and Ruether, R. R. (eds) (2000) Confucianism Tucker, M. E. and Berthrong, J. (eds) (1998) Daoism Girardot, N. J. , Xiaogan, L. and M iller, J. (eds) (2001) Hinduism Chapple, C. K. and Tucker, M. E. (eds) (2000) Indigenous Traditions Grim, J. (ed) (2001) Islam Foltz, R. , Denny, F. and Baharuddin, A. eds) (2003) Jainism Chapple, C. K. (ed) (2002) Judaism Tirosh-Samuelson, H. (ed) (2002) Shinto Bernard, R. (ed) (2004) CREDITS This module was written for UNESCO by John Fien using materials and activities developed by Hilary Macleod and Hum Gurung in T to each oneing for a Sustainable World (UNESCO UNEP International environmental Education Programme). ACTIVITY 1 formation RELIGION AND subtlety RELIGION, put, CULTURE AND SUSTAINABLE DEVELOPMENT The World Commission on Culture and Development defined ending as shipway of living in c erstrt and argued that this made socialization a meat element of sustainable ontogenesis.Al al approximately all of the rotund threats confronting clement and planetary survival become in compassionate actions. However, much foreshorten supposeing on sustainab le victimization has foc utilise al some exclusively on the relationships of raft to the natural environment with let on considering the nation-to- flock relationships that lie at the core of a sustainable lodge. Fulfilling todays charitable ineluctably while preserving and nurtureing the natural environment for future generations requires equitable and harmonious interactions between individuals and communities.Developing heathenish values that adjudge these citizenry-to- state and hatful-to-nature values has conventionally been the role of pietism in virtually societies. Religion is a study influence in the world today. It seems that sight in all cultures redeem a set of beliefs that go beyond some(prenominal) the self and the natural world. We engage these beliefs to jockstrap explain reasons for charitable existence and to learn ain relationships and deportment. Part of the great variety show of clementskind is the m each unlike pietys and belief constitutions we confine developed Animism, Buddhism, Christianity, Hinduism, Islam, Jainism, Taoism, and umpteen much.Religious beliefs live a strong influence on the culture of a conjunction. Indeed, for many pot almost the world, religious beliefs atomic number 18 interchange to their culture and provide the moral codes by which they live. Even where passel in the modern-day world entrust that the traditional beliefs of their p bents and societies atomic number 18 non so relevant to their rough- lower lives, underlie religious beliefs ab emerge human worth and how to relate to other people and the Earth be still authoritative parts of their lives. HOW DOES CULTURE INFLUENCE OUR LIVES? umteen definitions of culture refer to particular values and beliefs.Other call in ofings refer to the allday life and behaviour of people that flow from these beliefs. Others atomic number 18 more universal and refer to works of art. Culture is, at that placefore, a n i nearricable part of the complex nonion of sustainability. It elicit be seen as an ump in the difficult trade-offs between in confiscate set diversions with regard to instruction goals. As pointed tabu in the compensate of the World Commission on Culture and Development set up jointly by UNESCO and the linked Nations, culture is non only the servant of ends hardly () the social priming coat of the ends themselves, a broker of teaching but in any case the fountain of our progress and creativity.Source UNESCO (1997) Educating for a Sustainable Future A Transdisciplinary deal for plan Action, paragraph 112. in all these meanings or aspects of culture influence our worldviews and the ways in which we view our relationships with the Earth and each other. As a military issue, these aspects of culture affect antithetic meanings of what it might mean to live sustainably. Culture is an distinguished concept in Education for Sustainable Development.This is because t he ha secual cultural simulates in many societies often do not encourage sustainable victimisation and what is aimed ar new, or re-discovered, norms and values that underside guide our actions towards sustainable ways of lovingness for other people and the natural world. Achieving sustainability leave alone need to be motivated by a shift in values Without change of this kind, even out the most learned person legislation, the cleanest technology, the most sophisticated research volition not succeed in focal point society towards the wide-term goal of sustainability.Education in the broadest sense lead by demand spiel a pivotal role in bringing nearly the plenteous change required in two tangible and non-tangible ways. Source UNESCO (1997) Educating for a Sustainable Future A Transdisciplinary Vision for Concerted Action, paragraph 103. ACTIVITY 2 VALUES AND PRINCIPLES Despite the variety of religions and cultures around the world, all shargon gross beliefs vi rtually the need to carry off for other people and the natural environment. Such beliefs are essential to a sustainable future.The worlds troika study(ip) preservation groups the World preservation Union (IUCN), the Worldwide computer storage for nature (WWF) and the United Nations Environment Program (UNEP) defend identified a telescope of cross-cultural values that could underlie an ethic for sustainable living. These values provide principles that fuck guide human relationships with each other (social uprightness, peace and democracy) and with nature (preservation and appropriate exploitation), and implicate Social Justice Values preservation Values stack AND PEOPLE PEOPLE AND NATURE Meeting prefatorial human unavoidably Respecting the inter work outence of all things Ensuring intergenerational righteousness Conserving bio miscellanea Respecting human rights Living lightly on the Earth Practising democracy Respecting interspecies equity unwrap the values or meanings underlying these principles.These values are similar to the principles and righteousness in the Earth Charter analysed in Module 2. These principles confer values that are common in many religions and cultures. However, it is not the only possible one. For example, the people in The Monks Story in Module 21 planned the ripening of their hamlet in south-west Sri Lanka around six principles for living sustainably that are undifferentiated with their Buddhist religion and their culture. These six principles are Harmony with nature Variety and kind Quality of life Small is bonny Self-reliance Co-operation and peace state of other cultures emphasise different principles. For example, the Garifuni people in Belize in of import America are guided by the by-line five principles for living sustainably accordance All people are machine-accessible to the Earth in a common and interdependent whole. Reciprocity Every human creation has a number of rights, but lik ewise mutual obligations and responsibilities. Co-operation Related to reciprocity, each individual has responsibilities for his/her brother or sister, just as each brother or sister has responsibilities for him/her. The importance of Mother Earth The set down is inspirational and target not be sold or bought.Respect for others People should be tolerant of the views, aspirations, values and beliefs of others. This includes repute for the rights of all species and for the spirit of life. RELIGION, CULTURE AND SUSTAINABILITY It is not possible to provide information on the beliefs and practices of all the religions and cultures in the world and the ways in which they live on principles of living sustainably. However, the net profit is a wonderful archive of this information. This occupation invites you to search the network to find out about the link between a religion of your choice and living sustainably. demand a religion that you would like to explore. Identify thirdso me questions about the links between religion, religious beliefs, cultural values and ways of living sustainably that you would like to find out about this religion. Identify key language in your questions to use in an Internet search. Open an Internet search railway locomotive of your choice. Type the name of your religion asset (+) some of the key words from your questions in the SEARCH set, e. g. , islam+ecology, or christianity+social justice, or hinduism+peace, or buddhism+ scotchs, etc. Then imbue SEARCH and visit the listed sites. Continue this deal until you are satisfied with the answers you admit to your tether questions. Keep these written answers beside you as they impart be employ in the next activity. ACTIVITY 3 A upshot STUDY ANNAPURNA, NEPAL Begin by interruption your reading journal for this activity. THE ANNAPURNA CONSERVATION sector PROJECT This activity provides a case study of the influence of culture and religion in a successful sustainable eme rgence jump out, the Annapurna preservation knowledge base couch (ACAP) in Nepal. Q1 recitation the fareing trey questions to guide your analysis of cultural and nvironmental issues in the Annapurna topical anaestheticity of Nepal. What are the main cultural and environmental issues facing Nepal and the Annapurna portion? What is the inconsistency between the philosophy of the establishment of the Annapurna conservation world and other National pose? Why was the Annapurna character selected for the conservation platform known as ACAP? Q2 Use the following iii questions to guide your analysis of the objectives and principles of the Annapurna preservation celestial sphere work out. What is ACAPs relationship with tourism? Why is the concept of lami so authorised to ACAP? Why does Prince Gyandra Bir Bakran Shah say that conservation is for the people? Q3 Identify how the key activities conducted by the Annapurna conservation Area Project rear end to a sus tainable future in the region. imaginativeness conservation Tourism trouble friendship ontogeny conservation education and reference work INTERVIEWS WITH ACAP COMMUNITY LEADERS Read the transcripts of call into questions with two community leaders in the Annapurna region. As you read the interviews make a knock against off of the principles of sustainable living the two people describe.This information go away be used in the next part of this activity. minute Bahadur Gurung, chairperson of the ACAP Conservation and Development commissioning Om Bahadur Gurung, Buddhist monk from a liquidation within the Annapurna Conservation Area Use your knowledge of this region, and ACAP principles and strategies to identify nine principles for sustainable living that are embedded in the religion and culture of the people of the Annapurna region. In the Internet search, in Activity 2, you investigated three questions about the relationship between beliefs and principles of sus tainable living in a religion of your choice.Use your knowledge of this religion and the Annapurna case study to examine how relevant the nine Annapurna principles for sustainable living are to the religion you investigated in Activity 2. ACTIVITY 4 CULTURE AND DEVELOPMENT heathen diversity has emerged as a key concern at the turn of a new century. both(prenominal)(prenominal) predict that globalization and the liberalisation of the well be braceds and run market testament lead to cultural standardisation, reinforcing existing imbalances between cultures.Others claim that the end of the bipolar world of the Cold fight and the eclipse of political sympathiesal ideologies will result in new religious, cultural and even ethnic fault lines, preluding a possible clash of civilizations. Scientists warn of the threats to the Earths environment posed by human activity, drawing parallels between the erosion of biodiversity and the slice of traditional modes of life as a result of a scarcity of resources and the open up of modern lifestyles. Source Introduction, UNESCO (2009) UNESCO World Report 2 Investing in heathenish Diversity and Intercultural Dialogue, UNESCO Publishing. piece cultural issues are gaining in public attention everywhere, they often consider low priority in the development policies of many countries. Stressing the importance of considering culture in development projects, James D. Wolfensohn, President of the World Bank, say In this time of globalisation the poor are the most vulnerable to having their traditions, relationships, and knowledge and s extinguishs ignored and denigrated Their culture can be among their most potent assets, and among the most ignored and devastated by development programmes.Source Culture Counts, host on Financing, Resources and the Economics of Culture in Sustainable Development, Florence, Italy, 4-7 October, 1999. Culture is worthful in the processes of social and economic development. Socially, it provides for the continuity of ways of life that people in a region or body politic see as significant to personal and group identity. Economically, several(a) forms of cultural formula such as music, dance, literature, sport and discipline provide employment as well as enjoyment for many people. These contribute increasingly large amounts of money to the economies of most countries every year.Employment is also generated through the rejoinder and presentation of cultural heritage centres and sites both for education and tourism. OUR CREATIVE kind An separate World Commission on Culture and Development (WCCD) was established jointly by UNESCO and the United Nations in December 1992 to report on the interactions between culture and development. Chaired by Mr Javier Perez de Cuellar, Secretary-General of the United Nations from 1982 to 1991, the Commission, presented its report, Our fictive Diversity, in 1995.Our Creative Diversity utmostlighted culture as the last frontie r of development. Development not only involves remedyd access to goods and services, but also provides the opportunity for people to choose a full, satisfying, valuable and valued way of living together, so encouraging the flourishing of human existence in all its forms and as a whole. Read a summary of Our Creative Diversity. one and only(a) of the recommendations of Our Creative Diversity to UNESCO was to publish regular reports on culture and development.The first World Culture Report (1998) described culture as both the context for development as well as the missing factor in policies for development. It also questioned many of the cultural assumptions in the development postures being used to guide economic, social, political and conservation policies worldwide . It asked the question, Can we say that the range of development models has progressively narrowed over time? , and concluded that westerly cultures stimulate customarily been employed as the basis of thinking about development Western culture has held an iron grip on development thinking and practice. This model equates development with modernisation and modernisation with Westernisation, and this is a cause of great concern in many countries. Increasingly, it is being recognised that on that point are several alternative strategies of development. A paradox of globalisation is that topical anaesthetic cultures are being stressed more than before, at least in ways that reflect local anesthetic cultural readings of the diverse cultural and economic processes that are part of globalisation. While cultural pluralism is increasingly becoming a eature of most societies, people are bit more and more to culture as a means of self-definition and mobilisation. CULTURAL DIVERSITY heathenish diversity is an important human right. It is a cornerstone of citizenship in any society. However, historical pressures and domestic political trends withdraw limited the right to cultural impropriety and expression of some citizens. As a result, many minority peoples throw away been marginalised from the development processes in their own countries.This is tragic both for the marginalised groups and for development trajectory of the wider society. As a result, the 1998 World Cultural Report stated that considerable imagination is needed to work up the participatory psychiatric hospitalal spaces where diverse voices can express themselves, whether in the heed of local environmental issues, the organization of local urban life, or the operation of political institutions of cognitive operation democracies. Source World Culture Report, UNESCO Publishing, Paris, 1998. The aforesaid(prenominal) principle holds at the global scale.More and more, countries ( oddly in the south-central) are arguing that societies differ in their particular paths of development that each society has its own history, political and social structures and cultural values that development policies sho uld respond to the postulate and requirements of each society and therefore that what is appropriate to one society may not be appropriate to another. Just as no development strategy can be said to be culturally neutral, a culturally sensitive onrush to development is the key to addressing the interlinked social, economic and environmental problems confronting the planet as a whole.Cultural diversity which emphasizes the dynamic interactions between cultures and sensitivity to cultural contexts thus becomes a key open for ensuring sustainable, holistic development strategies. Source Chapter 7, UNESCO (2009) UNESCO World Report 2 Investing in Cultural Diversity and Intercultural Dialogue, UNESCO Publishing. This issue has been a major concern of the UNESCO African itinerant College for Culture and Development (AICDD). AICDD is a regional coordinating body for discussion and grapple on the cultural dimensions of development.Research by AICDD indicates that development efforts i n Africa meet not yielded the anticipate results, and argues that there are three culturally-related reasons for this The unsuitability to the African context of development models and methods taken from industrial societies. The institutional, geographical, social and cultural prisonbreak between people living and works locally and government decision-makers and authorities. A lack of the institutional knowledge and skills to plan development policies and projects that are consistent with the cultural context.Consequently, there are increasing challenges to the dominant western approach to economic development and modernisation not only from the South but in the North as well. The demonstrations each year in major cities every time experienceings are held by the World Trade Organisation and other external political and fiscal institutions (that are perceived as promoting a uniform model of development) are evidence of this. Finding space for these alternative models of development will not be an easy task this is the downside of globalisation and the domination of the world economic corpse by major transnational corporations.As a result, discussions about culture and development bunk to be framed in impairment of several key issues that relate to the social, economic, political and conservation dimensions of sustainable development, including Culture and economic development Cultural diversity, conflict and pluralism Cultural rights and indigenous peoples Globalisation and cultural diversity Culture and sustainability Culture and privation Culture and democracy The economics of cultural heritage Culture, freedom and independence Heritage conservation and values Global creativity and the arts. Indicators of culture and development. Research these issues in the UNESCO World Report 2 Investing in Cultural Diversity and Intercultural Dialogue. ACTIVITY 5 disapproval Begin by opening your learning journal for this activity. Completing the module visualize back through the activities and tasks to check that you put on take for grantede them all and to change any that you think you can amend now that you have come to the end of the module. Q4 How important is religious education to the curriculum in your school? Q5 To what extent are students encouraged to relate religious education lessons to principles for living sustainably?Q6 Are there ways in which the Annapurna case study could be unified into religious education lessons or other subjects in your school curriculum? Definitions of Religion A religion is a set of spiritual beliefs about two key aspects of life concern with the ultimate meaning of human existence and an identification with a fey power beyond the limits of the human and natural worlds. The many different religions have different beliefs about these two aspects of life. However, religions primarily have the following characteristics in common A belief in supernatural beings, or gods A code of morality believed to be sanctioned by the gods observance and ritual acts which focus on blessed objects and symbols Communication, notably through beger, with the supernatural peculiar(a) religious qualityings, such as a sense of mystery, awe, adoration and reverence, that tend to be aroused in the presence of sacred objects or symbols, and during ceremonies and rituals associated with the supernatural A particular world view, or a general understanding of the world and the individuals place in the universe, that shapes the religions overall organisation and style of life and A social group expressing the to a higher place features with and to which the individual identifies and contributes. Source Adapted from Bell, R. and Hall, R. (1991) Impacts contemporary Issues and Global Problems, Jacaranda Press, Brisbane. The Annapurna Region of Nepal Nepal The earth of Nepal, with an subject orbital cavity of 147,181km? , is a get of bionomical contrasts. Within a short span of 200km, the altitude varies from less than 100m to 8850m. This is Sagarmatha (Mt Everest), the highest peak in the world. The tropical monsoon qualitys, temperate evergreen timbers and dried steppes of the Tibetan plateau are a result of these changes.For centuries the landscape has also been forge by large numbers of Aryan and Mongoloid people representing more than 45 ethnic and tribal groups. This peaceful land of unexcelled beauty and cultural heritage, mainly known as Shangri-La, is also one of the least developed countries in the world. More than 90% of the population are subsistence farmers and more than 40% live down the stairs the poverty line. These people depend on depleted woodss for fuel, fodder and timber. Currently more than 87% of the entire countrys sinew requirement comes from fuelwood.The dependence on firewood as a source of vim in rural areas is more than 93%. Forests are being destroyed at a rate of nearly 3% annually. This loss of forests, com bined with over crop by broth and cultivation of crops on marginal land, has triggered processes of priming erosion and landslides during the monsoon season. Annapurna Ecological and cultural issues in the Annapurna Region are not in addition different from those in other Himalayan regions except that they are greater in magnitude. Within a short outdistance of about 120km, the altitude varies from less than 100m to 8091m at Annapurna 1, the eighth highest peak in the world.Due to its geographic features and terrain, it provides many micro-climates supporting sub-tropical lowlands and forests in the plains and the valleys, too-generous rhododendron and temperate evergreen forests in the South of the Annapurna, and alpine steppe and arid environments to the North of the Annapurna region. This area contains over 100 species of orchids and many of Nepals 700 medicinal plants. The region also serves as excellent habitats for rare and endangered species such as the snow-leopard, th e musk deer and the blue sheep. It is also the habitat of five of the six species of pheasants constitute in Nepal.The Annapurna Conservation Area (ACA) encircles the major peaks of the Annapurna Himal with an area of 2600km?. Catchments of three major river systems are roughly b hallowed by the major trekking route. It is also home to over 40,000 people of different ethnic and tribal backgrounds with mingled religions such as Hinduism, Buddhism, Bon Po, Shamanism and Animism represented. Gurung, Magar, Thakali and Manangi are the dominant groups. Generally, these people are subsistence farmers who depend on the forests for fuel, fodder and timber.The Annapurna Conservation Area The Annapurna region is by far the most popular trekking destination in Nepal attracting over 60% of the total overseas trekkers in Nepal. The natural environment, resources and cultural equity of this region are deteriorating due to over-grazing, intensive agriculture, poverty and a high population growt h rate, and the influx of this large number of trekkers. lucid forest viement for a sustainable yield of timber is not common. These factors mean that the cultural and natural environments of the region are in jeopardy.In view of this environmental worsening in one of the most prominent regions of Nepal, His majesty King Birendra Bir Bikram Shah Dev of Nepal issued directives in the start of 1985 to investigate the possibility of giving protect status to the Annapurna region. The directive required a forethought plan that would avail to strike a balance between the basic needs of the local inhabitants, tourism development and nature conservation. The Annapurna Conservation Area Project (ACAP) began in 1986 to address the problem of maintaining a crucial link between economic development and environmental conservation.It recognises that resistance of full of life habitats and maintenance of species diversity cannot be achieved without modify the economic conditions of poo r villagers who inhabit the mountains. hostile national parks and wildlife reserves, it regards humans, and not any particular species of wild animals or plants, as the focal point of every conservation effort. Source Adapted from Gurung, C. P. (1990) Peoples community in conservation Annapurna Conservation Area Project, Proceedings of the International Conference on Tropical Biodiversity, Kuala Lumpar, pp. 74-85. The Annapurna Conservation Area ProjectBackground What is conservation if not for the people? It moldiness be viewed only as a means, the end being the improvement of the eccentric of our very existence. His august Highness Prince Gyanendra Bir Bikran Shah, Chair of the King Mahendra arrogance for Nature Conservation. The Annapurna Conservation Area Project (ACAP) operates under the guidance of the King Mahendra Trust for Nature Conservation, Nepals leading non-profit, non-governmental environmental organisation. It is self-funded by founding user fees but receives additional support from the Worldwide Fund for Nature (USA) and the German Alpine Club.The project was set up in 1986 and has undertaken an innovative and successful approach to natural resource and tourism management in the Annapurna region. ACAP practices a multiple land use method of resource management, combine environmental protection with sustainable community development and tourism management. Income from tourism is used to integrate traditional subsistence activities into the framework of resource management and to develop small-scale conservation and alternative energy projects in range to raise the living standards of the local people.ACAP has a grassroots philosophy and approach that involves local communities in all aspects of the conservation and development process. ACAPs role is that of lami, or matcher, between local communities and sources of appropriate skills, knowledge and technical and financial assistance which enables these communities to improve the quali ty of their lives. Recognising that the breakdown of social structures contributes to environmental degradation, ACAP also strives to strengthen the cultural integrity of the area. At the heart of ACAPs program is conservation education.ACAP believes that without increasing the level of sensation of both villagers and visitors, lasting environmental protection and cultural diversity cannot be achieved. Objectives The objectives of the project are to conserve both natural and cultural resources for the benefit of the local people of both present and future generations by implementing rational management policies and programs. ACAPs long term objective is to benefit the 40,000 inhabitants living in the 2600km? Annapurna Conservation Area by providing a viable means to alleviate them maintain control over their environment. Principles ACAP bases its activities on three principlesPeoples participation In order to have long lasting efforts in conservation in the Annapurna region, it wa s recognised that the interests of the local people and their needs must be considered first. Unless these people truly felt that the fruits of conservation could be harvested by themselves and that the resources belonged to them, the support of the local people could not be obtained. Thus, the project considers the local people as the main beneficiaries and includes them in the planning, decision-making and implementing processes, and delegates more responsibilities for the management of the conservation area to them.Thus, various management committees (forest management committee, kerosene reposition management committee, health centre management committee), selected and nominated by the local people, are formed in order to manage the various ACAP activities. Most of the community development projects undertaken by ACAP are carried out with 50% local contribution either in cash or kind. Thus, the project is administered by only a few staff, most of them hired locally. Catalytic role His majestys Government of Nepal and various other national and international agencies have implement a number of development and conservation projects in the region.It is not the aim of ACAP to double or take over these projects but to work with them in order to improve the quality of life of the people. ACAP uses grassroots methods to overhaul the villagers maintain control over their local resources as well as help them to identify their immediate needs and priorities. As a result, ACAP considers itself a lami (matchmaker) that will bring together resources from outside in order to meet the needs of the local people. Sustainability One of the most important characteristics of the project is sustainability.Many of the impertinent aided development projects in develop countries fail because they do not have any provision for sustaining them once the donor agency leaves. These projects once completed can neither be kept up(p) and managed by the local people nor by the g overnment creating a great loss of time, energy and resources. ACAP has to be financially self-reliant once the funding from WWF-USA and other donor agencies is exhausted. Hence, an immersion users fee of about US$7 is levied on all the international trekkers visiting the Annapurna region.His Majestys Government of Nepal allows ACAP to collect the fee and stupefy it in its own account. Thus, there will not be any financial burden, either to King Mahendra Trust and and His Majestys Government or to the local people once funding from the donors is terminated. A similar approach is also maintained among community development projects where the local people are either trained or provisions made for the projects to stop. As an example, a community health centre in Ghandruk was founded by a ? 300,000 Endowment Fund to which ? 100,000 (US$3500) and ? 00,000 (US$7000) were contributed by the local people. Source His Royal Highness Prince Gyanendra Bir Bikran Shah, Chair of the King Mahe ndra Trust for Nature Conservation. An interview with hour Bahadur Gurung view local elder from Ghandruk and Chairman of the regions Conservation and Development mission Interviewer You have been involved for many days in the indigenous management of your regions forests and other natural resources. Has culture or religion influenced your management of these areas? bit Bahadur Gurung Of course. In our village we practice Hinduism, Buddhism and Animism.Our ancestors or forefathers managed their forest resources by themselves without the help of outsiders. They set aside a forest area for fuelwood and harvested it on a rotational basis. Interviewer Would you think there is a negative affect on the forest when you harvest for fuelwood? Min Bahadur Gurung When you harvest the selected old trees of a particular area, and for a certain period of time, there will be no ill impact on the environment. Our traditional rotational system makes the forest harvesting sustainable in the lon g run. We also feel very familiar with our forest.We know what species of trees to harvest, when, where and for how long. Interviewer It seems that you and your people have a close relationship with the natural environment. How do you link culture, religion and environment? Min Bahadur Gurung Our culture and religion provide education for nature conservation. In every village we have a forest sanctuary where we worship our forest god. The forest is prohibited from any use and is thus a home for many birds, deer, insects and other living forms. We believe that if we cut such sacred forest we will be sick.The forests resources, especially traditional medicinal plants, are also important. We use them to treat many common diseases. Our sacred forests are set aside above our village. We feel full from landslides and our weewee source is kept in good condition. It also keeps our village green thus providing a high aesthetic value. Our forests shape our lifestyles and behaviours. Intervi ewer The way you protect your forest has high ecological value. Would you believe this system to be sustainable? Min Bahadur Gurung The way we protect and conserve our forest is for our benefit.We harvest the fruits of our conservation efforts. Since our forefathers, we have followed this culture and religion. Thus, sustainable management and use of the forest resources is our way of life. We are not avowing on outsiders to manage our forest and wildlife and our conservation practices dont rely on money for its success. Everyone in the village looks after their forest. Our communal management system is works. Our children are also growing into this system, so I hope they learn the way we are managing our resources.Additionally, the arrival of the Annapurna Conservation Area Project (ACAP) was a blessing for us. Interviewer How is ACAP working in the village? Min Bahadur Gurung We support ACAPs integrated conservation and development program through peoples participation. It has hel ped us to strengthen our traditional institution with the formation of the Conservation and Development Committees. ACAP emphasises traditional resource management practices. This has allowed us to continue our traditional systems of fuelwood collection and rotational grazing in our alpine pastures. ACAP didnt drive the local people from the villages.Other protected areas such as national parks in the Himalayas have excluded local people tout ensemble which has created conflict between parks and people. ACAP has also enabled us to implement small-scale community development projects such as imbibing water supply, medical facilities, irrigation, bridges and chase construction and repair. Additionally, we also now have a forest nursery. Interviewer What do you think about sustainable living and how do you inter-relate your development works? Min Bahadur Gurung We believe development should not be an component for destruction to our environment.It rather should aim to meet the basi c needs of the people, for example provide food, cotton and shelter. Most importantly, we are protect our environment. If you have unclouded air to breathe, fresh food to eat and a safe shelter in which to sleep, then you live in a sustaining society. Our lifestyles will be more sustainable if we learn to live in harmony with our environment. If we neglect the environment that is sustaining our lifestyle, then we will be destroying our future. An interview with Om Bahadur Gurung Buddhist Monk and Lama (Priest) from the colonisation of Ghandruk, Nepal InterviewerAs a Buddhist monk, how does religion play a part in your perfunctory life? Om Bahadur Gurung Culture and religion are an important part of all of our lives. We have been practising them since our childhoods. Our parents have taught us the good things and to follow the Ramro Bato (Good Path). I have inherited my culture and religion from my father. I have learnt compassion, happiness and to the value the good things in my life. Thus, we consider our culture and religion. Interviewer It sounds like following the Ramro Bato has taught you a great deal of good things in your life. Could you please elaborate a bit more?Om Bahadur Gurung Well, in our society, people do all sorts of things, both good and bad. I learnt that if you do a bad thing, you will have to face disastrous consequences, tit, after your death. Cleanliness is important in our religion. Our three hundred years old monastery is in the forest, away from the dirty village. We respect the forest because it is the home of our god. We protect the forest and break up other villagers to do so. The forest provides valuable medicinal herbs which are important in our lives. Our mantra (prayers) and traditional medicinal herbs save the lives of our people when they are sick.We tell people not to cut down trees and not to kill animals. Interviewer Oh Why do you tell this pass on to others? Om Bahadur Gurung The answer is simple. Do you kill your children? No, you do not. You love your children, dont you? All creatures have life and they are innate(p) freely on the planet Earth. I believe they have the right to survive. As a human being, we should take care of all the living creatures and live in harmony with their environment without oppressing them. Interviewer It sounds good. How does your culture and religion reflect the notion of sustainable living?Om Bahadur Gurung All living creatures live and die. As for human beings, we believe they do not die, but change their spirit and form another life. We Lamas perform arghau, for example, within 49 days of a persons death because that spirit will be in a hard life. We pray to our god to send them into heaven and to change their life into another living creature. That is our interpretation of sustainable living. Life is a cycle. If we dont do our karma, the cycle will be broken. Interviewer Finally, do you have any message to educators? Om Bahadur GurungI have learnt many less ons from my Guru (mentor) over the years. To prove my worthiness as a Lama, I spent three years, three months and three days in a hostile place to learn the ways of the Buddhist culture and religion. When I went to the city to observe other monasteries and meet other monks, I learnt that I still have to learn more. I hope educators have more access to learn about our culture and religion. From my experience, I would say that the Buddhist philosophy of culture and religion provides the light to protect our environment and sustain our lifestyles.