Post on 21-May-2015
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HOW TO ENSURE THAT REDD+ DELIVERS THE FULL RANGE OF SOCIAL AND ENVIRONMENTAL CO-BENEFITS
Jen Rubis, JOAS | Not seeing the forest and people for the carbon | 8 November | Copenhagen
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THE WHAT OF LAND MANAGEMENT
• Tell which continent your country is located on and which countries are its neighbors.
Land Type Definition
Tolun tana’ Territory (e.g. Tolun tanah Jagoi)
Tu’an Primary Jungle
Obud Primary and secondary jungle, usually denoted as a place where spirits reside
Tinungan Area in the jungle designated for cremation, burial. Includes area where they collect wood for cremation
Tiboie Area under secondary growth, not yet fit for cultivation
Damon Area under secondary growth fit for cultivation
Umoh Padi field
Lison Orchards (fruit trees)
Toyak Gardens (e.g. vegetable gardens, cash crop gardens, corn fields etc)
Kupuo Village
HOW LAND IS MANAGED• Signs from the spirits, as interpreted by
birds and animals tell us which lands can or cannot be used for cultivation
• The process of listening is called ‘ngawah’ – involves going to the area intended for
farming, clearing a small area and marking it with two bamboo sticks. Omen birds and other signs (falling trees, emerging worms, snakes, barking deer) are to be observed and heard. The combination of dreams and signs are then interpreted by the farmer or an expert. When signs point to dangers like floods, increased pests and fungus, rituals are carried out to mitigate these threats.
– Bokah buku – – Geriak & Kutieng –
Altar for offerings. Serikin, Bau. Photo by: Patau Rubis, 2010
THE WHEN OF LAND MANAGEMENT
• Tell about the typical weather patterns in your country throughout the calendar year.
Task Adat, RitualDecision making on land used Omens to determine whether land is favourable for farming that year. (Bird
calls)Cutting undergrowth Omens guide individual farmers in whether the days are appropriate to go to
the field or stay at home (presence of birds, animals). Bans on eating certain types of food as well as hunting animals in the area.
Felling trees/bamboo Burning cut growth, clearing away remains, adding fertility to the soil and reducing pests
After burning, nyipotih may be made in reparation for destroying the spirits’ land
Planting seed New seed is blessedGawea
Fencing and building farm shelter (as necessary)
August/September
Weeding and cutting grass Gawea Pak may be performed in the period before ripening to limit the damage due to pests
Harvesting padi Threshing, drying and winnowing padi
Transporting padi from the farm huts to the village house and storing it
Gawea Pali Pu’un is performed before eating the new rice to ensure that the elders do not fall sick
Community rests Gawea Sowa, communal rice harvest festival
• This landscape is more than a reservoir of detailed ecological knowledge or a setting in which they satisfy their nutritional needs. It is also a repository for the memory of past events, a vast mnemonic representation of social relationships and of society. (Brosius, 2005)
HISTORY OF YOUR COUNTRY
Name of Event 1
Name of Event 2
Name of Event 3
Name of Event 4
Name of Event 5
Name of Event 6
1st date 2nd date 3rd date 4th date 5th date 6th date
Description of event
Description of event
Description of event
Description of event
Description of event
Description of event
ENVIRONMENT OF YOUR COUNTRY
• Describe some of the native animals and plants that can be seen in your country.
INDIGENOUS KNOWLEDGE• A cumulative body of knowledge, practice, and belief, evolving
by adaptive processes, and handed down through generations by cultural transmission, about the relationship of living beings (including humans) with one another and with their environment. (Berkes, 2012)– These knowledge systems are transmitted and renewed by each
succeeding generation– ensure the well-being of people around the globe by providing food
security from hunting, fishing, gathering, pastoralism or small-scale agriculture
– healthcare, clothing, shelter and strategies for coping with environmental fluctuations and external forces of change
• Science, technology, belief, social organization, spirituality, rites combine with a holistic understanding of the environment
WEATHERING UNCERTAINTY: KEY FINDINGS
• Indigenous observations and interpretations of meteorological phenomena have guided seasonal and inter-annual activities of local communities for millennia.
• This knowledge contributes to climate science:– by offering observations and
interpretations at a much finer spatial scale with great temporal depth;
– by highlighting observations that may not normally be considered by climate scientists;
– by focusing adaptation efforts on indigenous-defined priorities.
WEATHERING UNCERTAINTY: CONCLUSIONS
The transformations brought about by global climate change will surpass the lived experience of everyone, including indigenous peoples.• Nevertheless, indigenous peoples and local communities
have been confronted with environmental variability and unpredictability for millennia.
• Indigenous knowledge and knowledge-based practice provide a solid foundation for indigenous resilience in the face of change.
Environmental policy decisions, both in climate change and biodiversity, should be informed by the best available knowledge, including indigenous knowledge.
• REDD+ -- local action, nationally monitored, for global benefits; acknowledging complex issues that need to be addressed but urging action; intergovernmental agreement with diverse & multiple financing sources– What gets lost in translation across knowledge systems, cultures
and scales?
• International standards and principles can ensure the inclusion of diverse perspectives but…– Dangers of reductionism and approaches that overlook
heterogeneity– “According to national circumstance”
• burden of struggle back to local communities and national organizations
QUESTIONS TO ASK• How can indigenous knowledge be [integrated] in
REDD+ policy and decision-making?– Information systems related to safeguards– Contribution to MRV systems
• Monitoring carbon, monitoring drivers
• How can indigenous expertise and experience be a part of REDD+ policy and decision-making?– “Facilitators” – diversity of roles that indigenous
peoples and organizations can play• International standards need understanding at national level
– Support and embrace, not marginalize diversity of views
HOW TO ENSURE THAT REDD+ DELIVERS THE FULL RANGE OF SOCIAL AND ENVIRONMENTAL CO-BENEFITS
• How to facilitate the inclusion of indigenous knowledge in REDD+?– Participation; indigenous
peoples and communities as ACTORS, more than beneficiaries
– Need to create spaces of engagement and methodologies that can cross cultures, scales and provide an enabling environment
– Flexible policy and programming that take into account holistic nature and multiple ways of knowing
“United in struggle”Indigenous Peoples Network of Malaysia
(JOAS)
TERIMA KASIH
• jen.rubis@gmail.com / j.rubis@unesco.org• To download “Weathering Uncertainty” www.ipmpcc.org
• Borneo Independent News Service FB page