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Sacred Natural Sites in Technologically Developed Countries: Reflections from the Experience of the Delos Initiative

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Sacred Natural Sites in Technologically Developed Countries: Reflections from the Experience of the Delos Initiative 19 Sacred Natural Sites in Technologically Developed Countries: Reflections from the Experience of the Delos Initiative Josep-Maria Mallarach and Thymio Papayannis results at global, bioregional, national and site level and presenting some of the key strategic lines of work and summarizes the lessons learned. Summary This chapter discusses the conservation of sacred natural sites in technologically developed Introduction countries, from the viewpoint of the Delos Sacred natural sites can be found in most of the Initiative, an international initiative launched in world’s countries, in different sizes and densities 2004 by the Specialist Group on Cultural and and with differing levels of significance. They are Spiritual Values of Protected Areas of the IUCN found in all major ecosystems and encompass all the World Commission of Protected Areas. Case IUCN categories of PAs (Verschuuren et al, 2008). studies of the Delos Initiative include over 30 Sacred sites constitute the oldest known form of protected areas from all six IUCN management nature conservation, and in some countries may categories, found in Europe, North America, Asia be quite extensive. Management of sacred natural and Oceania. They relate to mainstream religions sites displays a variety of forms, some of which and several traditional spiritual traditions, folk or have proved amazingly effective and resilient over ethnic religions. These cases combine outstanding centuries, adapting to subsequent civilizations. natural, cultural and spiritual values. In technologically developed countries full The chapter presents the approach adopted by recognition of their sacred natural sites has been the Delos Initiative, including key developments hampered by reductionist and materialist ideology on science, policy and mainstream religions. The stemming from the belief that only the material second part distils the five years’ experience of world is real, and that only modern western science the Initiative, explaining the systematic approach provides a valid understanding of reality (Smith, adopted for the case studies and presenting some 1984). This has posed psychological barriers to Sacred Natural Sites in Technologically Developed Countries: Reflections from the Experience of the Delos Initiative 199 the inclusion of cultural and spiritual values in Impact of scientific discoveries on conservation management. In legally established scientism PAs where the management focus has normally During the 20th century the impact of scientific been on natural heritage and biodiversity values, discoveries showed the intrinsic limitations of other important values related to the intangible modern western science. This has produced waves cultural heritage have often been disregarded. In of effects in many different disciplines, such as addition, the influence of religions and spiritual the philosophy of science, physics, cosmology traditions on society in many technologically and theology. Significant milestones include developed countries has been declining during Heisenberg’s uncertainty principle (1926), Gödel’s the last decades and many western societies have theorem (1931), Gibson’s theory of visual perception an erroneous but widespread impression that only (1950) and Dembski’s theory of design (1998). As indigenous traditions possess a sacred view of the physicist Wolfgang Smith (2003) puts it, ‘hard nature and have sacred natural sites. science…is ultimately destructive of scientist myth’. The western conservationist community Many scientific research organizations have has largely merged from within and embraced made significant contributions to the recognition a scientific materialistic paradigm, failing to of the diversity and richness of the spiritual and acknowledge that its reductionist concepts do not intangible aspects and values of nature, usually from exist in the vast majority of the world’s cultures the viewpoint of humanities (Gardner, 2003). A nor expressed in their languages (Mallarach, 2008). significant milestone was the series of conferences Despite the positive results obtained, this has on religions and ecology organized by the Centre prevented, in many instances, the acceptance of for the Study of the World’s Religions of Harvard the full spectrum of values that link human beings University, in which large numbers of scholars with nature. This essential factor for involving participated, issuing a remarkable collection local populations and attaining the conservation of reference works (Tucker and Grim, 2000). and safeguarding of many outstanding natural areas Another was the publication of the comprehensive that have been held in high esteem for reasons Encyclopaedia Religion and Nature (Taylor and quite different from natural heritage values, is Kaplan, 2005). proven by many of the contributions included In academia, the field of ‘religion and ecology’, or in this book. Recognition of sacred natural sites ‘ecological spirituality’, is based on the convergence in technologically advanced countries had been the philosophical (theoretical or structural) and overlooked and is now being addressed by the the moral (ethical or spiritual). Many academic Delos Initiative. institutions offer specialized studies through the departments of religion and anthropology, where Background: Some key diverse contemporary worldviews are being taught developments without prejudice. This chapter discusses three significant changes The governance component regarding the growing acceptance of the sacred Four main types of PA governance are now dimension in nature: the scientific evidence of internationally recognized: sites managed by the limits of western science; the recognition of governmental agencies; PAs run and managed by the need to account for governance factors and shared governance; private PAs designated and their implications, and the growing interest of managed by individual landowners, non-profit mainstream religions in the environment and the organizations or for-profit organizations, and sites conservation of biodiversity. owned and managed by indigenous and local communities (Borrini-Feyerabend et al, 2004; Dudley, 2008). Governance arrangements are usually site- specific. In addition to human rights, IUCN 200 Sacred Natural Sites: International Recognition, Global Governance and Field Action has underlined seven basic principles for good Some achievements governance which include: legitimacy and voice, subsidiarity, fairness, avoiding harm, direction, At different levels dialogue developed between performance, accountability and transparency. conservation organizations and mainstream These principles have been included in the latest religions has produced promising results. Dudley version of guidelines for IUCN categories of et al (2005) document the role that mainstream PAs (Dudley, 2008) and are significant for the religions and indigenous spiritual traditions have conservation of sacred natural sites. played in 100 examples of SNS (Sacred Natural Sites) around the world. Bagader et al (1994) provide a good example on how a specific religious law Positive developments by mainstream can provide the basis for improved environmental religions policies in Islamic countries. It is known that some branches of Christianity have Multilateral agreements and programmes – maintained that human beings have the inherent such as UNESCO and its conventions (especially and inalienable right to conquer and exploit the Man and Biosphere Programme, World nature and its resources, including indigenous Heritage and Living Heritage Conventions), the peoples, which has contributed to the impact of Convention on Biological Diversity and earlier, the western colonization over the world (LaDuke, the Ramsar Convention on Wetlands – have 2005). In addition, most Protestant churches been instrumental in promoting a more holistic opposed the sanctity of nature and abolished view of nature and in encouraging their member the old Christian sacred natural sites, including states to implement such an integrated approach pilgrimage trails, hermitages, holy springs, etc., (Bridgewater et al, 2007; see also Chapters 15 and which are still very significant in Orthodox, Chapter 17). Catholic as well as the Eastern Christian churches At the 2003 World Parks Congress in Durban, (see also Chapter 5). South Africa, indigenous people, local communities, During recent decades mainstream religions a number of working groups (including have demonstrated an increased interest and CSVPA) and major international organizations concern in environmental matters in response recommended that all PA systems should recognize to growing awareness and disquiet regarding and incorporate spiritual values and culture-based environmental matters by their followers (Palmer approaches into their conservation efforts. and Finley, 2003). Best practice case studies Two out of many examples of positive related to the major world religions have been achievements at the national level come from Europe documented in a number of works, for example the and North America. Estonia shows that efforts at Chartered Institution of Water and Environmental the policy level can be very effective. Estonia has Management (2008). The Ecumenical Patriarchate more than 2000 ancient pre-Christian SNS, named of the Christian Orthodox Church has led hii. Only one-quarter of them are legally protected environmental interfaith initiatives focusing on and this lack of legal protection, coupled with the water bodies and on broader environmental
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