Page 36 - Pelc, Stanko, and Miha Koderman, eds., 2016. Regional development, sustainability, and marginalization. Koper: University of Primorska Press.
P. 36
ional development, sustainability, and marginalization 34 ries significant environmental implications; one major one is related
theoretically to the concept of bio-cultural diversity. Contrary to
previous approaches, biological diversity, and cultural diversity are
presently understood as integrated within socio-ecological systems
into the concept of bio-cultural diversity. That is, indigenous com-
munities that are supported directly by local natural resources for
subsistence maintain a latent social and cultural vernacular system
for their management and conservation. The beliefs, customs, and
taboos inherent in this system reflect the immersion of the people
in this environment, which carries the entire accumulated local cul-
tural knowledge and in fact generates a particular local cultural lay-
er. It follows that detachment of these indigenous people from their
particular environment through external non-sensitive urban plan-
ning negates their contribution to cultural diversity and ecological
stability. Based on the years of our research in this field, we submit
that the issue of state policy towards Bedouin flock grazing is relat-
ed to this conceptual framework. Among the Bedouin, flock graz-
ing has long been unprofitable. Nevertheless, it is maintained as an
important cultural symbol, particularly in many villages whose pop-
ulation has refused to move to towns and thus remain legally unrec-
ognized by the state. From a bio-cultural perspective, this symbol
may carry a significant ecological value in terms of protecting bio-
logical diversity in their region because, as scientific knowledge indi-
cates, biological diversity peaks under conditions of moderate graz-
ing which is precisely the case in these villages.
This notion is highly significant for a state policy of Bedouin settle-
ment and urbanization and particularly to its policy of non-recog-
nition of these villages. We posit that the Bedouin contribution in
these villages to biological diversity and thus to ecological balance
should be recognized by state policy not only due to their right to
preserve their culture but also the right of the ecological system
to enjoy this cultural service provided by them. Integration of this
principle into the policy will enable the materialization of the com-
bined right of the Bedouin and the ecological system for bio-cul-
turality and for social, spatial and environmental justice.
Key words: Bedouin, bio-cultural diversity, state policy, Israel
theoretically to the concept of bio-cultural diversity. Contrary to
previous approaches, biological diversity, and cultural diversity are
presently understood as integrated within socio-ecological systems
into the concept of bio-cultural diversity. That is, indigenous com-
munities that are supported directly by local natural resources for
subsistence maintain a latent social and cultural vernacular system
for their management and conservation. The beliefs, customs, and
taboos inherent in this system reflect the immersion of the people
in this environment, which carries the entire accumulated local cul-
tural knowledge and in fact generates a particular local cultural lay-
er. It follows that detachment of these indigenous people from their
particular environment through external non-sensitive urban plan-
ning negates their contribution to cultural diversity and ecological
stability. Based on the years of our research in this field, we submit
that the issue of state policy towards Bedouin flock grazing is relat-
ed to this conceptual framework. Among the Bedouin, flock graz-
ing has long been unprofitable. Nevertheless, it is maintained as an
important cultural symbol, particularly in many villages whose pop-
ulation has refused to move to towns and thus remain legally unrec-
ognized by the state. From a bio-cultural perspective, this symbol
may carry a significant ecological value in terms of protecting bio-
logical diversity in their region because, as scientific knowledge indi-
cates, biological diversity peaks under conditions of moderate graz-
ing which is precisely the case in these villages.
This notion is highly significant for a state policy of Bedouin settle-
ment and urbanization and particularly to its policy of non-recog-
nition of these villages. We posit that the Bedouin contribution in
these villages to biological diversity and thus to ecological balance
should be recognized by state policy not only due to their right to
preserve their culture but also the right of the ecological system
to enjoy this cultural service provided by them. Integration of this
principle into the policy will enable the materialization of the com-
bined right of the Bedouin and the ecological system for bio-cul-
turality and for social, spatial and environmental justice.
Key words: Bedouin, bio-cultural diversity, state policy, Israel
