CONVENTION
ON WETLANDS (Ramsar, Iran, 1971)
Information paper on cultural aspects of wetlands (draft)[1]
Section
I
General
context and rationale on the cultural aspects of wetlands
Acknowledgement:
The Ramsar Bureau is most grateful to Mr. Thymio Papayannis, Special Advisor
to the Secretary General, for having accepted the responsibility of drafting
this COP8 document. The Bureau extends this appreciation to the many
individuals that have enthusiastically assisted Mr Papayannis in this task.
Wetlands,
water, life and culture
1.
Wetlands have provided valuable resources and refuge for human
populations and many other life forms since the very beginning of human life
on Earth. Major civilizations have been established on their shores and have
depended upon their resources, and especially upon water. Settlements,
including major cities such as Amsterdam, Bangkok, Tunis and Venice, have
been built in wetlands or in their immediate vicinity[2].
Box
1: The Nile in Ancient Egypt
During
Akhet, the season of inundation,
the Nile flooded kmt, “the
black land”, which included most of the flat plains along its banks.
This allowed planting of wheat and barley in September, during the season
of Peret, which were harvested in March or April. Shemu, the summer season
of drought followed, and the life-sustaining cycle was repeated. During
the Old Kingdom, in the 3rd millennium B.C., it was the kings
who were supposed to maintain Ma’at,
the cosmic order, and guarantee the continuity of the Nile cycle.
Climatic
oscillations, however, led to the dramatic decrease of the Nile flow at
certain periods [Fagan 1999]. As a result, only a small part of cultivated
lands was flooded and the impact was dramatic, with large scale famine
unavoidable. This eroded the power of the kings and led to massive
political unrest. Thus the
2.
Malaria in many parts of the world became a negative factor and drove
populations away from wetlands. It also created one of the main reasons for
the drainage of wetlands, until the discovery of quinine provided an
effective remedy to the onslaught of Anopheles anopheles. Thus the conquest of plains and their use for
agriculture entailed a heavy health cost for the populations that initiated
them[3].
3.
Human activities of some sort and intensity have existed in almost
all wetlands. The abandonment of traditional activities of the primary
sector during the 20th century decreased the importance of some
wetlands as a direct resource base for human survival. Still many of their
other values to people have begun to be understood and appreciated. These
include a regulatory role in the water cycle, flood abatement, aquifer
recharge, retention of nutrients and pollutants, shore protection,
educational and recreational opportunities.
Lately,
however, the situation is changing rapidly and radically. Internal
migration and explosive population growth have increased the pressures on
the lake, and have almost completely destroyed local architecture. The
lake pollution is rising, both from domestic sources and from cultivation;
forest logging is increasing the inflow of silt, while shallow areas,
necessary for fish spawning, are being drained. In addition, dam
construction has decreased freshwater flow into the lake. Overfishing and
illegal practices are quite common. The result is a dramatic reduction in
fish catches, which used to supply more than 60% of the protein
consumption in
The
Cambodian government has started a new initiative to face effectively the
problems at
4.
From the very beginning, water – along with air and food – has
been understood as an absolute necessity for survival. After the gradual
shift from hunter / gatherer clans to agricultural societies, water became
an essential prerequisite for food production. Its abundant availability
created the basis for great civilizations, as in the case of the
5.
Wetlands are diverse ecosystems and range from great rivers and lakes
to desert oases, from Alpine lakes to coastal lagoons, from underground
karstic systems to shorelines with depth down to 6 meters. There are,
however, certain similarities in their physical characteristics and
functions, as well as in the rich variety of flora and fauna species they
host. As to the cultural and other social values of wetlands, which have
come into the limelight during recent years, a strong specificity (certainly
regional and often local) characterises them and adds a new dimension to
their diversity.
6.
Yet, and in spite of all conservation and wise use efforts, wetland
destruction has continued in many parts of the world, in developed and
developing countries alike. In others, the appreciation of wetland values
has led to significant projects for the restoration of lost or heavily
degraded wetlands, at great cost. These have shown conclusively how very
difficult it is to restore to some degree the values and ecological
functions of destroyed or degraded wetlands. They have also demonstrated
that it is practically impossible to restore, once lost, their cultural and
historical values. These values are often associated with inanimate objects,
such as buildings and other structures. However, a large part of them are
borne by local societies, woven in their social fabric, and are lost in a
few generations after wetlands are destroyed. It should be stressed here
that the loss of wetlands does not only remove important resources, but also
causes profound social damage to local populations.
Box
3: The case of Lake Carla
In
the centre of
The
results soon proved disastrous. For irrigation, the water of the lake was
replaced by intense pumping. This caused a dramatic drop in the level of
aquifers (today down to 300 meters in certain places) and the beginning of
intrusion of salt water, although the sea was a few kilometres away. The
fields soon became salinated and as a result cultivation became more and
more difficult and less productive, while large parts of the lake bottom
were abandoned. Pollution from agricultural and industrial run-off,
initially filtered by the wetland, was led untreated into the
At
present, a large government project has started with funding from the
European Commission to restore a considerable part of the lake. It is
hoped that, if successful, it will re-establish some of its functions and
values. The rich cultural heritage of the Carla fisheries, however, cannot
be recreated, but perhaps some of its remnants (boats and tools) will be
preserved in a local museum to be established.
Rationale
of concern for cultural aspects
7.
The concern for the cultural values associated with wetlands and
water is recent and has been limited to certain specialised circles of
scientists, such as archaeologists and anthropologists. Lately, however,
those responsible for wetland conservation and management have begun to pay
attention to this question, within the broader context of the socio-economic
approach. As a result, cultural values have become an issue of concern for
the Convention on Wetlands. In April 2000, the Mediterranean Wetlands
Committee, meeting in
The
Ramsar Contracting Parties from Central and
“Recognizing
the vital role of wetland ecosystems for biodiversity conservation and for
the well-being of human communities; and welcoming the theme for World
Wetlands Day 2002 and the 8th meeting of the Conference of the
Parties (COP8), on “Wetlands:
Water, Life, and Culture”
which explores the cultural values of wetlands as a tool for their
conservation, and emphasises the importance of people’s engagement in
conservation efforts, we undertake to explore cultural issues in our
national and local contexts and seek to make our public more aware of the
cultural, as well as the natural, values of wetlands.”
8.
As through the ages many human settlements have been located close to
wetlands, significant archaeological remnants are found today within them or
in their vicinity. Beyond isolated structures, these may include entire
ancient cities, such as Nicopolis, in the Amvrakikos Gulf of Western Greece,
some of them inhabited even today, as in the case of Empúrias, in
9.
However, the particular interest of wetlands from the archaeological
point of view is that they carry and preserve records of human activities
through the ages, which cannot be found in other environments. Especially
peatlands, due to their anoxic and waterlogged conditions, preserve well
organic matter, such as wood, leather and textiles, as well as pollen,
insects, plants and bodies, materials that in drier conditions degrade
rapidly. Recent archaeological excavations in wetlands, carried out mainly
in the
10.
Wooden elements from prehistoric settlements have been found
preserved in the muddy bottom of the
In
the autumn of 2001, a 1-hectare area of the
The
ensuing archaeological research not only found the traces of the
monastery, but also discovered in good conditions two large ships, a
galley (38 m. long by 5 m. wide) and a transport vessel (24 m. and 6 m.),
which had been sunk to the bottom and covered with sand. Presumably they
were on the verge of decommissioning and had been sent to act as
barricades for the protection of the vulnerable island. Both were dated to
the early years of the 14th century and their remains provided
invaluable information on the construction of boats of that period.
Archaeological
authorities have detailed information about 300 such cultural areas of
interest in the bottom of the Venice Lagoon, whose locations are kept
secret until excavation becomes feasible.
11. It should not be forgotten, however, that cultural values are not only associated with the past (either remote or recent), but also with the present, as culture evolves and is being created, in one form or another, on a continuous basis.
12.
From a broader perspective, a large percentage of Ramsar sites have
major cultural significance, as demonstrated by their corresponding Ramsar
Information Sheets (RIS)[4],
as they include many of the elements that constitute cultural values.
13.
Thus the importance of the cultural values of wetlands may broaden
their appeal to significant sectors of society not initially concerned with
nature conservation. These include not only specialists in the various forms
of culture, from archaeology to music, but also the considerable segment of
the wider public interested in culture. In this way, powerful alliances can
be created, which would be of benefit to both sides.
14.
As a result of the efforts to combine cultural values with the
natural environment in wetlands, a single integrated interpretive tourism
modality can be created, with strong attraction possibilities. The financial
benefits and employment that could be generated through this will be a great
asset for local communities, and will enhance their appreciation of wetlands
as resources. These in turn will increase the economic valuation of wetlands
and contribute to their conservation and wise use. Such an approach can be
valid in many wetlands with significant cultural values, where visitors can
be attracted to both their cultural and natural heritage. A particular case
is the sites that have already a very strong visitor interest for their
monuments, but little yet for their natural elements. In all cases, care
must be taken that such activities do not exert undue pressures on wetlands.
15. It is not only financial considerations that concern local communities, and more particularly indigenous people. For them, culture is part of their tradition and social identity. Thus a fuller recognition of the significance, and sometimes the uniqueness, of the cultural values of wetlands should increase their self-esteem and their readiness to safeguard particular sites, and especially Ramsar sites. Experience throughout the world has shown that the conservation and wise use of wetlands depends to a considerable degree on the links of local populations to them. Enhancement of the cultural values, wherever they still exist, and efforts to preserve them where they are at risk of disappearing, can become a powerful tool in strengthening the links of local populations to their wetlands, their ‘sense of place’, and thus involve them actively in their conservation.
Section II
Inventory
of cultural values
16. Without entering into the discussion of the exact definition of culture and the nature of cultural values, it seems evident that in the case of wetlands, these values emerge from a variety of elements, tangible or intangible, material or spiritual, ancient or contemporary. These can be identified, experienced and appreciated in many different ways, singly, combined or in an integrated manner. To view them separately is sometimes useful in analysing and describing them. However, they are all bound together by wetland space and are integral parts of it. In addition, many of them retain links to one another. Thus an inventory of the most significant cultural values of wetlands might include the ten categories listed below (which could be grouped in various other ways).
16.1
Paleontological
and archaeological records in wetland water and sediments and especially
peat. This category could be extended to include archaeological findings in
the immediate vicinity of wetlands or in clear relation to them.
With
the encouragement of the General Direction of Cultural Affairs, Ministry
of Culture, through its Regional Services of Archaeology, and with the
active participation of academic institutions, careful excavations and
research have been carried out during the 1990s in the rivers and lakes of
16.2.
Cultural landscapes and agro-
and other production ecosystems, as transformed by human action related
to traditional primary production activities. This would include ricefields
(flat or terraced), salinas, lagoons or estuaries exploited for fisheries,
and other similar areas.
Since
the birth of agriculture, human primary sector activities have modelled
the land on the basis of production needs and at the expense of immense
labour. In traditional societies, the results were often landscapes of
great beauty, in complete harmony with nature.
A
case of exceptional beauty is the ricefields in
Similar
landscapes are found in many other parts of
16.3
Historical structures in
or related to wetlands, including buildings and settlements, hydraulic
works, water mills, transport systems (such as jetties, roads, and bridges).
Box
8: The water wheels of Hamah in Syria
To
raise water from the lower part of the town of
The
wheels are made of large pieces of wood, cleverly connected to give them
stability and strength. They do not have symmetrical and concentric
spokes, but the cross pieces are placed off centre, thus relieving the
axle from direct stresses. Their construction and maintenance is the task
of specialised workmen that inherit the knowledge from generation to
generation.
Besides their utilitarian purpose, the water wheels create an imposing landmark in the heart of the town and have become an important tourist attraction. Unfortunately, due to the drought of the last years, water flow in the river has dwindled, and now only one wheel is still in operation, just for the visitors. It is feared that, if the situation continues, the techniques and cultural values associated with them will be lost.
16.4
Artefacts, and in
particular transport equipment (such as boats and carts) and tools used in
traditional activities related to wetland resources.
Boats
made out of wood are a common and distinctive feature of practically all
wetlands. Used mainly for fishing and transportation, they have existed
since Neolithic times. Although no systematic study has been done on them,
there are certain general features that can be pointed out.
·
Wetland boats
and the methods of their construction have changed very little during the
past three millennia. As a result, their characteristic forms have
remained practically unchanged, and have evolved slowly and slightly.
·
Wood has been
the most commonly used material, although there have been cases of reed
and papyrus use (such as in
·
Invariably,
they are flat-bottomed and keel-less so that they can go into very shallow
waters. Their sides are often elevated for functional reasons, in
particular to increase their carrying capacity.
·
Oars or poles
have been the main method of locomotion, which is slow, but silent and
inexpensive. The introduction of internal combustion engines changed
considerably the conditions of exploitation of wetlands, although their
initial and operational costs are high.
·
On the
aesthetic side, traditional wetland boats are often of great beauty, as
they combine austere functionality with a sleek elegance.
16.5
Past and present collective water and land use management systems (such as
irrigation, water distribution and drainage associations, and traditional
dispute settlement practices).
Box
10: Sustainable water management in India[5]
In
most parts of
Tank
irrigation systems are one of these methods. In the State of
Box
11: Traditional and modern water management in Ecuador[6]
In
the Ecuadorian part of the
To
correct the situation, recent governments have attempted to apply a new,
liberal approach, through a water privatization scheme (proposed by the
World Bank and first applied in
Following
faithfully the teaching of the Qur’an, and inhabiting essentially arid
regions, the Arab people devised a comprehensive and wise approach to
water management which had profound impacts in many parts of the world as
the Islamic religion spread. Some of the main ones are the following:
The
concept of al-hima is an
obligation to establish reserve areas for the public good, which would be
required for the conservation and wise management of rangelands and
pastures, forest and woodlands, watershed and wildlife. The importance of
these reserves for the conservation of wetlands and water resources cannot
be underestimated.
The
equitable management, however, of water resources made necessary the
existence of social mechanisms for resolving disputes. Thus water
tribunals were established, which met in public and heard complaints,
before passing judgment. This efficient system was transmitted from the
Moors to the Spaniards and are still in existence, for example in the city
of
On
the technical level, many Arab cities (such as
16.6
Traditional techniques for
exploiting wetland resources (salt, rice, fish, reeds etc.) and their
associated products and structures. Some of them may be still in practice,
while others already abandoned.
16.7
Languages, customary law
systems, political structures, roles and customs, including oral
traditions, as they exist in the memories of local inhabitants or have
perhaps been recorded in the past and can be found in appropriate
bibliographic sources.
16.8
Traditional knowledge,
including traditional medicine and ethnobotany. Such knowledge is practiced
today in many places. In others it is at risk or has already been lost, due
to many factors.
16.9
Mythology, beliefs and
religious aspects, including sacred sites and ritual ceremonies. As
water is one of the critical elements for sustaining life, it is natural
that it has given rise to a multitude of beliefs. Thus, from mythology and
the religious beliefs of indigenous societies to the contemporary teachings
of the major churches, one common thread is reverence for water. On a
broader level, many of the churches have become sensitive in recent years to
nature conservation and the sustainable use of its resources, as stewardship
of the Creation and veneration of the Creator, and have restudied their
traditional texts from this perspective.
In
most religions, water is considered a sacred element of great importance.
As the Qur’an states: “We made from water every living thing”[7].
Some other examples of the religious use of water:
-
The sacred bathing in the
-
The sacrament of baptism in Christianity.
-
Ablutions before prayer in Islam.
- The blessing of the waters in many religions.
16.10
The arts that
have drawn inspiration from wetlands and water include mainly:
a)
many expressions of popular art, such as “naïve” and other forms
of painting, including engravings on rocks, sculptures, carvings and
handcrafts in general, as well as music, dance, poetry, etc., and including
traditional festivals in many parts of the word;
b)
literature,
such as Swift G. (1983), Waterland,
William Heinemann Ltd, London, UK, pp. 310.;
c)
painting and
sculpture, such as the landscapes of Joseph Mallord William Turner
(1775-1851) and John Constable (1776-1837) and the work of Chinese and
Japanese artists for many centuries;
d)
music and
dance (see table below); and
e)
cinema and
theatre, such as “Rizzo amaro” (
Naturally,
there are great differences from society to society, but generally water and
wetlands have provided inspiration for many of the art forms.
Table
1: Characteristic classical music works related to wetlands and/or water
|
Composer |
Period
|
Title |
|
Handel,
Georg Friedrich |
1685-1759 |
Water
Music Suite |
|
Respighi,
Ottorino |
1879-1936 |
Fontane
di Roma (Fountains of |
|
|
|
Gli
Ucelli (The Birds) |
|
Schubert,
Franz Peter |
1797-1828 |
Trout
Quintet |
|
Smetana,
Bedrich |
1824-1884 |
Vlatava |
|
Tchaikovski,
Peter Ilyich |
1840-1893 |
|
|
Telemann,
Georg Philipp |
1681-1767 |
|
“On
September 4 (2001), we organized ‘The Japan Water Sound Night’ at the
site of the opening ceremony. The event attracted a capacity audience. The
performance of melodies on a water theme, played by shakuhachi
(bamboo flute), koto (Japanese
harp) and kozutsumi (Japanese
hand drum), received a standing ovation at the end. Through this concert,
I recognized the characteristics of both the universal as well as the
local features in common of ‘water and music’.” Hideacu Toda
Current
situation and trends
17. The current situation concerning wetlands and their cultural values is far from satisfactory. Obviously, substantial wetland loss (well documented in all regions) also destroys the cultural values associated with them. The plight of indigenous people, natural guardians of wetland values, has resulted in the gradual or rapid erosion of those values. In addition, globalization has an impact on traditional cultures and has caused widespread homogenization, reinforced by industrial development, urbanization, intensive agriculture, and mass tourism pressures. Thus the technical and social framework for preserving wetland values is not propitious and the current trends, unless reversed, are far from positive.
18.
Substantial archaeological knowledge related to wetlands has been
gathered during the recent past, although not in every part of the globe,
but there has been little effort to manage and conserve this invaluable
heritage. The European Archaeological Council estimates that in
19. Other forms of cultural expression related to
wetlands have been neglected because of lack of understanding and
appreciation. Perhaps an exception is traditional salt extraction and
salinas, where considerable work has been carried out in recent years,
especially in the
Salinas (salines, salt-pans) are shallow, usually coastal, lagoons in which saline water is allowed to evaporate under the heat of the sun and the resulting salt crystals are gathered for domestic and industrial use. They provide habitats for many species and maintain high cultural values, in buildings, artefacts, exploitation methods, landscapes, and life styles. In many parts of the world, however, salinas are today facing intense pressures in the face of changing social values and economic stresses, notably their conversion from low intensity to mechanised production, or their abandonment or conversion to other uses such as urbanization, rice production, or aquaculture. All of these affect their role as a cultural landscape and the coexistence of sustainable salt production and natural biodiversity.
On
the other hand, networks to promote such solutions have been established.
For traditionally managed salinas there exist opportunities to maintain
such management, working with salters and local communities, in
recognition that it maintains both their cultural and historic values and
landscapes and their wetlands and biodiversity importance. As this may not
be economically feasible on a large scale, traditional management should
be applied in at least part of each salina. For the rest, management
regimes can be developed that maximise the maintenance of biodiversity
without jeopardising salt production capacity, and that capitalise on the
tourism potential of such systems, through appropriate infrastructure
(salt museums, ecotourism facilities, guided visits, etc.).
In addition, abandoned salina sites can be returned to a natural state as saltmarshes, including the maintenance of their hydrology, as long as property rights are respected and economic considerations taken into account.
Cultural
aspects and the Convention on Biological Diversity (CDB)
20. CBD established an Ad hoc Open-ended Inter-Sessional Working Group on Article 8(j) and Related Provisions of the Convention on Biological Diversity. Article 8(j) deals with the maintenance of knowledge, innovations and practices of indigenous and local communities.
21. On the recommendation of the Ah Hoc Working Group, CBD COP6 [adopted Decision VI/xx with recommendations for the conduct of cultural, environmental and social impact assessment regarding developments proposed to take place on, or which are likely to impact on, sacred sites and on lands and waters traditionally occupied or used by indigenous and local communities.
22.
[The Decision requests the Ad Hoc Working Group to carry out further
work on guidelines for the conduct of cultural, environmental and social
impact assessments, with the aim of strengthening the social and cultural
aspects, to complement, and in conjunction with guidelines for incorporating
biodiversity-related issues into environmental assessment legislation and/or
processes and in strategic environmental assessment. The Decision addresses
those secretariats of intergovernmental agreements, agencies, organizations
and processes whose mandate and activities involve potential significant
impacts.
23.
[The CBD recommendations state that through the cultural impact
assessment process, issues that are of particular cultural concern should be
identified, such as beliefs and religions, customary practices, forms of
social organization, systems of natural resources use, including patterns of
land use, places of cultural significance, sacred sites and ritual
ceremonies, languages, customary law systems, political structures, roles
and customs. The recommendations also state that there is a need to respect
both the custodians and holders of traditional knowledge and the knowledge
itself, and that the possible impacts on all aspects of cultural, including
sacred, sites should therefore be taken into consideration while developing
cultural impact assessments.]
24.
[CBD COP6 also adopted Decision VI/xx on the Outline of the Composite
report on the status and trends regarding knowledge, innovations and
practices of indigenous and local communities relevant to the conservation
and sustainable use of biodiversity, and the plan and timetable for its
preparation. Phase 1 of the preparation of the Report will include issues
related to the state of the retention of traditional biodiversity-related
knowledge, and the identification and assessment of measures and initiatives
to protect, promote and facilitate the use of traditional knowledge.
Subsequent phases of the preparation of the Report will include issues
related to the relationship between biological, cultural and linguistic
diversity, identification of national and community level processes that may
threaten the maintenance, preservation and application of traditional
knowledge, and lessons learned and identification of best practices for the
maintenance, preservation and application of traditional knowledge.]
Conclusions:
a major role for Ramsar
25.
The Convention on Wetlands, including the Contracting Parties, the
Ramsar Bureau and its regional activities (such as the Mediterranean
Wetlands Initiative, MedWet), as well as its International Organization
Partners, should play a key role in the implementation of the Guiding
principles that follow and in catalysing the launching of the proposed
actions. In this process, the Convention on Wetlands should actively seek
partners from the cultural sector and decentralise as much as possible the
necessary activities, retaining only a general coordination role. In a first
phase, these efforts could perhaps be incorporated in the work plan of the
Ramsar Bureau. In the medium term, however, once the programme starts
expanding, it will require more substantial human (and, therefore,
financial) inputs to carry out the tasks agreed, which must be secured
through appropriate fundraising.
26.
In addition, the debate concerning the use of cultural values as one
of the criteria for the listing of Ramsar sites should continue. In this
context, it should be noted that the 26th meeting of the Standing
Committee discussed a range of issues concerning the role of cultural and
socio-economic issues in the Convention, including the question of a new
criterion, and how to enhance that role, and requested the preparation of a
discussion document to facilitate debate on this matter at COP8 in Technical
Session 5.
“Decision
SC26-14: The Standing Committee determined to have a broad-ranging
discussion on the role of cultural and socio-economic issues in the
Convention, and on how to enhance that role, and requested the preparation
of a discussion document to facilitate talks at COP8.
27. It should also be noted that a paper prepared by
the CBD Secretariat and Ramsar Bureau concerning the CBD and Ramsar
approaches to criteria and classification of inland water ecosystems will be
considered by CBD COP6 (April 2002). This paper notes that the CBD includes
some criteria (notably concerning wild relatives of domesticated species;
species, communities, or genes of social, scientific, or cultural
importance; and importance for research) that Ramsar does not. The COP8
discussion paper should also examine the CBD’s suggestions and the extent
to which they might make expansion of the Ramsar Criteria desirable.
28.
Thus the approval by
Ramsar COP8 of a Resolution on the cultural values of wetlands should
constitute the launching platform for the sustained efforts of the
Convention in this field, which must have both a medium-term (5 years) and a
long-term (20 years) horizon.
“In
many cases, not just some cultural values, but entire societies with all
their social and cultural values depend fully on well-functioning wetlands
or specific wetland habitats. (Significant) ecological change can thus
destroy not just some cultural values, but the foundation of culture: the
human societies including their cultural heritage that have formed over
thousands or years in these particular habitats or in relation to (some
of) their functions. Almost any indigenous society that relies on wetlands
or wetland productivity for its basic livelihood falls under this. All of
these have their own, often unique cultural and social features. It will
be easy to make a very long list of such societies and the wetlands on
which they depend. In some regions or even countries over half the
population may fall in this category.
Destruction
of the wetlands or wetland functions on which these societies depend can
be regarded as an infringement on the human rights of these
societies/cultures and could amount to “cultural genocide”.
Cultures
and their environment do change and evolve of course, and they cannot be
“preserved” as museum pieces. However, there is a major difference
between, on the one hand, a culture adapting from within to gradually
changing environmental, social and economic conditions (which generally
allows building on and enriching the cultural heritage), and on the other
hand, a culture being confronted with an “overnight” annihilation of
its (wetland) resource base (for instance as a result of a dam,
deforestation, pollution, drainage, etc), which may lead to a complete
disintegration of the society and its cultural heritage.
I,
therefore, would like to plead for a ninth criterion for Ramsar site
designation.”
Marcel Silvius, Wetlands International
29. All of this work on cultural values of the Convention on Wetlands must be based on a sound scientific basis. It is proposed, therefore, that a special working group for that purpose be established in the framework of STRP, which should include experts on cultural heritage management.
References
This
paper has been based on the references sited below:
Bragader,
A. A. et al (1994), Environmental
Protection in Islam, IUCN, Gland, Switzerland and Cambridge, UK, 134 pp.
Davidson, N. (2001), “Wetlands and cultural he