IGNARM

Network on indigenous peoples, gender
and natural resource management


Guidelines for Practitioners

Integrating Indigenous and Gender Aspects in Natural Resource Management

PART 1
I. Introduction
►Aim and purpose of guidelines
►How to use the guidelines
►Sources leading to the recommendations
►Hopes for the impact of the guidelines
►Acknowledgements

II. Case Stories
 ►Examples of the consequences of including or excluding gender and indigenous concerns in natural resource management activities

III. Gender Aspects in Indigenous Peoples’ Natural Resource Management
 ►Arguments for excluding gender
►Reasons for including gender and indigenous concerns
►Gender and natural resource management
►Culture and natural resource management
►Natural resource management and institutional issues

PART 2
IV. Key Issues and Questions within the Project Cycle
1. Project identification
2. Project preparation
►Macro level context analysis
►Micro level context analysis
►Partner consultations and assessment
3. Project design
►Composition of the design team
►Type of project
►Defining objectives
►Project activities
►Defining indicators for monitoring and evaluation
►Project budget
4. Project implementation
►Establishing project management systems
►Securing a gender approach
5. Project monitoring and evaluation

ANNEXES
I. Short description of the IGNARM network
II. Types of natural resource management interventions
III. Literature references and Glossary
IV. References to international agreements regarding gender, indigenous peoples and natural resource management

III. Gender Aspects in Indigenous Peoples’ Natural Resource Management

We have all heard and experienced a variety of reasons for not including gender aspects in natural resource management projects operating in indigenous communities, areas and territories. Various development and natural resource management agents including indigenous organisations themselves have expressed these arguments. We acknowledge that some of these arguments are valid in terms of the local project intervention realities that we meet around the world, but we argue that they should not be classified as legitimate reasons for excluding gender equality and equity aspects in the various project interventions related to natural resource management and indigenous peoples. The results and impact that a project can achieve by including both indigenous men and women from the very beginning of the project intervention, may be more beneficial, relevant and sustainable for the target groups and the natural resources. Besides, it may not at all be that difficult to include gender perspectives if there are useful guidelines available.

1. Arguments for excluding gender aspects

The most common arguments for excluding gender aspects that we have heard are the following: 

  • It is a slow process that takes patience and time

True, but if the results of our projects are improved considerably, would it not be worth it? 

  • Indigenous men don’t want it

This may be the case, but have you ever asked the women about their opinion? 

  • Gender equality and equity issues destroy the traditional indigenous way of life as the women are the cultural bearers and guardians

Yes, there is a risk that cultural patterns will change, but is that not also the case when working with indigenous men? What if these cultural patterns are used as an instrument for oppressing indigenous girls and women against their will? 

  • It is too difficult to get in contact with indigenous women

Is that because we don’t know how to approach them? Is that because the field staffs are mostly men? Have you tried to let your female staff make an effort? 

  • Indigenous women don’t speak the common language

Or we don’t speak their language. Have you tried to include indigenous bilingual women or men as part of the field team? 

  • Women do the cooking, look after their children, and sweep around the house

Yes, but they use the natural resources for their cooking and sweeping and educate their children in these aspects. Besides, they participate in the cultivation, gathering, storing and processing of different natural resources and possess crucial knowledge. 

  • And for what purpose, anyway?

For improving the livelihood of themselves and their families, their communities and the natural resources surrounding them.

2. Reasons for including gender and indigenous concerns

There are three main reasons for including gender aspects in natural resource management in indigenous communities, areas and territories. One is that

traditionally both indigenous women and men have valuable knowledge of the natural resources and of how to manage them. Another is that they are both necessary and essential partners and agents in sustainable natural resource management and development work. And the last one is that indigenous families traditionally survive on the basis of both men’s and women’s integrated work and effort in daily life.

Test your knowledge and reflect on the statements mentioned below in relation to the natural resource management activities that you are engaged in.

A. Gender and Natural Resource Management

Indigenous women and men in some aspects have different traditional knowledge of the natural resources within their local environment both 

regarding habitat, conservation, management, use, storing and processing. There are no blueprint formula for the specific knowledge of indigenous men and women in that regard – it varies according to the specific ethnic group. In some cases the traditional knowledge is disappearing. For instance the introduction of modern natural resource management methods and technologies by external agents often do not take into consideration what indigenous men and women traditionally know and have done for ages. Consequently, the sustainability of the natural resource management initiatives can be hampered and the livelihood of local indigenous communities put at risk. Thus, it is essential to achieve as much information as possible about the indigenous men’s and women’s knowledge of the natural resources and their traditional natural resource management practices in order to include their knowledge and practices proactively in any project intervention. The information can be obtained through different methods, but one of the best ways is to ASK and LISTEN to the indigenous men and women themselves by addressing at least the following issues:

  1. Identify the roles and responsibilities of indigenous men and women within the management of natural resources.

  2. Identify the specific natural resources that are the areas of expertise of men and women.

  3. Identify in which way the different natural resources are being used by both men and women, for instance for subsistence purposes, for market economy purposes, for religious or ritual purposes etc

  4. Identify who in terms of gender, age and social status benefit from the use of the natural resources and how the benefits are divided within the family and the social group.

  5. Identify the positive/negative consequences of the specific use of these natural resources for their conservation and sustainable management.

  6. Identify the implications of these consequences for both indigenous men and women within the social group.
     

BOX 1. What do women do and what do men do?

Describe the roles and responsibilities that men and women have in relation to the management of natural resources.

Example 1 from the Cocama people in the Pacaya Samiria National Reserve located in the lowland jungle of Peru in relation to the gathering/collection of flora and fauna products:

The men: During hunting and fishing activities (exclusively done by men) close to the home or far away from home, the men identify suitable resources like fruits, palms, plants, trees, turtle eggs etc. to be gathered. The resources far from home (more than one day’s travel) are collected by the men who set out in groups to bring the resources home to the wives.

The women: they collect the identified resources close to their home either alone, with their children or with their husbands depending on the specific resources. The processing and storing of the gathered resources are almost exclusively the responsibility of the women. Exceptions are the specific wood used for arrows and the alevins of the “torres fish” which are sold to local tradesmen as aquaria fish.

Example 2 from the Aymara people in the Bolivian highland where the coca plant and its leaves are of essential importance for the indigenous mythology, nutrition, livelihood and family relations:

When a young couple and their families have agreed to a wedding, the agreement cannot be fulfilled unless the young man and the young woman have proved their ability to cultivate the coca trees (Erythroxylum coca) and to harvest the coca leaves.

The man: has to demonstrate that he is capable of constructing a well-terraced coca field, of planting the coca seedlings according to traditions and in the best way possible and of taking care of them in an appropriate way so that they yield the most.

The woman: has to demonstrate that she is capable of harvesting the coca leaves according to traditions, in the best way and as fast as possible as well as storing them according to traditions and to the maximum durability.

Example 3 from the San people in southern Africa

The men: do the hunting, process the meat and distribute it to their group.

The women:  do most of the recollection of wild plants, edible roots, wild melons and berries. This includes identifying the plants, digging for roots, etc. and carrying them back to their settlement. The women are also responsible for fetching water and fuel wood, for gathering timber products for construction and tool manufacturing purposes, for cutting of wild grasses to be used as thatch for their homes, and the exploitation of specialized resources such as medicinal plants and ochre for decorative purposes. 

 B. Culture and Natural Resource Management

Indigenous men and women often have a mythological and spiritual relationship with the natural resources and interact with them as living beings important for their physical, mental and spiritual survival and wellbeing. This relationship is often reflected in and regulated by traditional rules and traditional legal systems, normally referred to as “customary indigenous law”.

Furthermore, many indigenous peoples assign different qualities, such as feminine and masculine, to the different natural resources. They also assign specific social and religious status to the men and women with specific knowledge and responsibilities of as well as relationship to these natural resources. Consequently, it is important to focus on the cultural aspects of the traditional natural resource management in order to understand how cultural aspects influence men’s and women’s use and management of the natural resources.

However, be aware that not all cultural beliefs, rituals and practices are sustainable in terms of natural resource management.

The following issues can help shedding light on the cultural relationship between indigenous men/women and the natural resources:

  1. Identify in what way the natural resources are linked to the specific indigenous myths, traditions and cosmo vision.

  2. Identify which natural resources are of primary and secondary importance for the indigenous culture in question.

  3. Identify what are men’s and women’s roles and responsibilities in relation to these natural resources as well as what are the implications of these roles and responsibilities for indigenous men and women and their social status.Identify in what way the cultural norms and traditions help or impede the sustainable use and management of the natural resources.

  4. Identify whether the cultural norms and traditions for natural resource use and management promote or impede gender equality and equity among indigenous men and women, for instance in terms of needs, social status, rights and decision making opportunities.

BOX 2. Different qualities assigned to the natural resources

Example 1: The Anaconda as the Mother of all Life

The Anaconda living in the tropical forest of South America is and has always been subject to myths and stories about its strength, power and terrible killing capacities. For the Cocamas in the Pacaya Samiria National Reserve in Peru, the anaconda has an entirely different image and reputation. The anaconda is seen as the “mother of all creation” in the Cocama Cosmo vision and although she can be angry and use her strength towards human beings when she or other creatures of nature are harmed, she is normally a calm, fair and caring “mother” of both humans, fauna and flora if she is met with respect and consideration. The earthly existence of the Cocama people originated in the world below the river surface, where the anaconda is the unquestionable queen or mother. Therefore, anacondas must not be hunted or killed by the Cocama people. Rather she is asked for permission to fish and to kill mammals like the sea cow, whenever the Cocama people have a need for it to survive.

Example 2: The River Dolphins as Policemen and Charmers of women.

The coloured river dolphins living in the Amazon area of Peru are beautiful and playful animals. At times they appear playing in the waters in groups or alone in front of the canoes or smaller boats sailing the minor rivers of the Pacaya Samiria National Reserve. According to the Cocama legends these river dolphins are the guardians or policemen of the underwater world. They watch over fish and river mammals and take care that fishermen are not over fishing or killing too many river mammals. They sometimes lead the indigenous fishermen to good fishing locations, but they can also impede that fishing is taking place by teasing the fishermen rocking their canoes. As they are so charming and beautiful animals, they are believed to be able to transform themselves into human beings. During village or community events and parties, they leave the rivers and participate in the celebrations as human beings. They try to make the women fall in love with them hoping for at chance to fecundate them and bring them back to their river world. Therefore menstruating women should not wash their underwear in the river as it might attract the dolphins, which subsequently will come for them in the shape of a handsome man.

Example 3:  The sacred land of Australian Aboriginals.

Australian Aboriginals speak about “Dream time" as the time when everything that is found in nature was created, or rather given form by supernatural beings. These beings – or almighty ancestors – turned themselves into a part of nature by letting their spirit live on as “spirit children” and “spirit animals” in certain places – the dream places. By doing this, they linked the people to nature, to the land on which they live. The land is therefore sacred, and this explains why the Aboriginals consider every unnecessary marking or digging of the land as a wound to themselves and their ancestors. Destroying nature also means that it is no longer possible to communicate with dreamtime and release the spirit animals and the spirit children that will provide for the regeneration and rebirth of nature, the animals and the people themselves.

C. Natural Resource Management and institutional issues

In many parts of the world the natural resources are subject to great interest from local and national authorities as well as from local, national and international private companies. Indigenous peoples are often faced with threats, abuse and oppression due to the economic value of the natural resources of their environment and are seldom in a favourable position to defend their livelihood and traditional territories against strong external forces.

  1. Besides, within specific indigenous groups, traditions and cultural norms of access to, control and use of the natural resources are not necessarily very democratic in a Western sense of the word. Therefore, it is important to get information related to the institutional and legal frameworks for the protection of indigenous peoples rights to land, territories and natural resources. It is however equally important to know about the culturally defined institutional and organisational agreements of access to, control and use of the natural resources within the indigenous groups themselves reflected in their customary law:

  2. Identify and clarify the national and local legal framework and practices for indigenous peoples’ right to ownership, control and use of the different natural resources within the specific indigenous territory. It is particularly important to identify if there is a system of legal pluralism within the same country or region, and whether the different legal systems recognise and respect each other. Likewise, it is important to identify the existence of different forms of dealing with conflicts of competencies between them. In many cases, customary indigenous law can be parallel or opposite of national law, specifically in the case of natural resources and gender dimensions

  3. Assess in what way the national and local legal framework and practices for ownership to, control and use of the natural resources benefit indigenous men and women or impede their equal rights

  4. Identify whom within the indigenous communities or structures have traditionally access, right and possibility to the use and ownership of the natural resources in terms of gender, age, social position etc

  5. Identify the consequences of these organisational traditions and practices for indigenous men’s and women’s opportunities in life and social status within their communities and organisational structures.
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