Indigenous and community conserved area

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Indigenous and community conserved areas (ICCAs), or Indigenous peoples’ and community conserved territories and areas, are spaces de facto governed by

The following three characteristics are used to identify an ICCA:[1]

• A strong relationship exists between an Indigenous people or local community and a specific site (territory, ecosystem, species habitat). This relationship is often embedded in the people's or community's sense of identity and/or dependence for livelihood and well-being.
• The Indigenous people or local community is the major player in decision-making and implementation regarding the management of the site, implying that a local institution has the capacity to develop and enforce decisions (other stakeholders may collaborate as partners, especially when the land is owned by the state, but de facto decisions and management efforts are predominantly taken by the concerned people or community).
• The people's or community's management decisions and efforts lead to the conservation of habitats, species, genetic diversity, ecological functions/ benefits, and associated cultural values, even when the conscious objective of management is not conservation (i.e., it may be livelihoods, security, safeguarding cultural and spiritual values, etc.).^[2]

Definition

The IUCN World Parks Congress of 2003 defined ICCAs as:

natural and/or modified ecosystems containing significant biodiversity values and ecological services, voluntarily conserved by (sedentary and mobile) indigenous and local communities, through customary laws or other effective means.^[2]

This definition is recognised by the United Nations Environment Programme World Conservation Monitoring Centre (

Dynamics

A crucial feature of ICCAs is their diversity. The conservation practices of indigenous peoples and local communities depend on an astonishing variety of meanings and values underpinned by the relationship between humans and the natural environment, and find their expression in different ICCAs all over the world. While all ICCAs by definition embody precious bio-cultural diversity in a voluntary and self-organised way, the related beliefs, practices, and institutions are all context-specific. Moreover, as lively sociocultural phenomena, ICCAs change in correspondence with history and society. Some disappear, others survive in old or new forms, and some will emerge anew. Most systems by which contemporary indigenous peoples and local communities govern and manage their natural resources are a blending of old and new knowledge, practices, tools and values of different origin.

In the struggle to cope with the scale and pace of sociocultural change, some ICCA institutions have been replaced by state governance or are under threat of being so. Similarly in some cases, change has been powerful enough to affect the community's capacity to manage the local resources in a sustainable way and genuine local ICCAs are just a memory or very much struggling to remain effective. Yet in others, even powerful change has been unable to destroy them: more complex ICCAs, capable of taking advantage of new conditions and establishing new

Over the last two centuries, the formal policies and practices that dominate conservation and

• Imposed development and resource exploitation processes, such as
  urbanisation
  and major infrastructure (roads, ports, airports, tourism);
• privatisation
  , and conservation initiatives, particularly the creation of state-governed protected areas;
• War, violent conflicts or movements of refugees;
• Territorial encroachment by or conflicts with other communities and municipalities;
• Inappropriate forms of recognition, such as that which imposes top-down institutional arrangements and thereby devalues and de-motivates traditional governance institutions;
• Imposition of unaffordable taxes and other fiscal burdens;
• Active
  evangelisation
  programmes of different faiths;
• Divisions and conflicts fuelled by
  party politics
  (often actively promoted from outside) or by sudden influx of funds strengthening or creating local inequities;
• Poaching and unauthorised extraction of timber and plant resources;
• Air and water pollution through discharge of waste residuals (e.g. via acid rain, chemical pollution from upstream mining or run-off of chemical inputs from agriculture) and the spread of invasive or exotic species;
• Extreme
  hurricanes, earthquakes and tsunamis
  , some of which are related to human transformation of the landscape, waterways and climate.

• Changing values, acculturation and integration into dominant society, leading to commoditisation of nature and culture and, ultimately, the loss of traditional knowledge, locally adapted management practices and governance institutions — all with particular impact on the younger generations;
• Increasing pressure on resources — in particular those that lead to the substitution of local
  subsistence and solidarity economies with the market economy
  ;
• Persistent or new inequalities between economic and social classes and gender groups within the community, leading to conflicts about management of natural resources and elite capture of conservation benefits;
• Depopulation through migration
  because of new economic opportunities, social conflicts and political pressures;
• Progressive loss of food sovereignty and traditional medical systems, weakening traditional communities because of poorer health and nutrition.

In practice, threats cannot necessarily be segregated into “external” and “internal” categories, as community members may be active participants in external processes, and

It is said that ICCAs cover as much land as government protected areas (as well as existing for much longer), yet tens of thousands of sites are not yet recognised by governments and still face neglect within official conservation systems and government policies and legislation. A lack of political and legal support often hampers community efforts at maintaining ICCAs through traditional means.^[5]

While the “legitimacy” of ICCAs is rooted in the values and meanings they possess for the most directly concerned peoples and communities, their “legality” and their broad recognition and support by society at large are rooted in a process that takes strength from international conventions and agreements. This process originated relatively recently. At the Vth World Parks Congress (Durban, 2003) conservation professionals systematized for the first time the concept of “governance of protected areas” and clarified that indigenous peoples and local communities – a crucial actor in conservation – should be fully recognized in their governance role. At the same Congress a breakthrough was made by indigenous peoples – and mobile indigenous peoples in particular – effectively arguing that the respect of their rights would actually advance, rather than diminish, conservation outcomes. Shortly after the Durban Congress, the Convention on Biological Diversity, at its COP 7 meeting in Kuala Lumpur (2004), approved the CBD Programme of Work on Protected Areas (PoWPA). PoWPA supports a “new approach” to protected areas, calling for attention to governance types and quality, equity in conservation, and indigenous peoples’ rights.

Numerous IUCN Resolutions attest to the will of IUCN members to recognize and support ICCAs

CBD COP 8 and CBD COP 9 reviewed the implementation of PoWPA and stressed the need to engage more forcefully in the element dedicated to 'Governance, Participation, Equity and Benefit Sharing'.^[8] This was also reflected in the statement of recommendations that the May 2010 meeting of CBD SBSTTA in Nairobi submitted to COP 10 (Nagoya, October 2010). Noticeably, CBD SBSTTA delegates made specific recommendations about ICCA recognition, clarifying, for instance, that "mechanisms for recognition should respect the customary governance systems that have maintained ICCAs over time".^[9]

At CBD COP 10 in Nagoya (2010), decision X/31 stressed again the role of indigenous (peoples) and community conserved (territories and) areas and invited Parties to recognise their organisations and contributions.

• Community-based conservation
• Conservation refugee
• Lands inhabited by indigenous peoples
• List of types of formally designated forests
• World Heritage Sites

References

Further reading

• Bio-cultural diversity conserved by Indigenous peoples and local communities: examples and analysis Archived 2022-01-22 at the Wayback Machine, a companion document to IUCN/CEESP Briefing note No. 10, 2010 and a key publication on ICCAs

External links

• A-Z of Areas of Biodiversity Importance: Indigenous Community Conserved Areas
• UNEP-WCMC Indigenous and Community Conserved Areas
• ICCA Forum