The Cuyabeno Wildlife Reserve is a protected area
of Amazonian rainforest in my home country of Ecuador. I had
visited the area several times, and was aware that six indigenous
communities of the Cofan, Siona, Secoya, Quichua, and Shuar peoples
were living within its boundaries, but I knew nothing of their
relationships with the reserve.
On one occasion I was approached by a
group of four leaders of the Cofan people. Most of the time, when
encountering indigenous inhabitants of the area, I would converse
informally with them about various topics, but I had not had the
opportunity to address broader conservation and protected area
issues with them. This time, however, I knew it was going to be
different; four indigenous leaders would not approach you dressed
in ceremonial costumes unless they had something very important to
say.
What the Cofans told me was, unfortunately, a story that is all too
common around the world: the Wildlife Reserve had been established
on their traditional lands without their involvement and, as a
result, the indigenous communities had lost their land and resource
rights. They had suddenly become strangers in their own homeland,
or as Valerio, a leader of the Quichua people later put it, "We
went to sleep one evening in our ancestral homelands, and the
morning after we found ourselves within a government- owned reserve
- and this changed our lives forever".
The Cofans then told me about several of the problems they were
facing. Two issues struck me in particular. One of the Cofan
leaders, named Randy, produced from his woven bag a copy of a map
of the reserve and showed me an area of riverine forest bordering
the Z?balo river which the reserve's management plan had designated
as strictly protected. Here the Cofans had ancestrally made
selective cuts of trees (thinning) and used the timber for house
construction and other community needs - a practice that the
management plan had banned. "This ban is wrong," he said, "since
our practice is ecologically sound". I asked why, since riverine
forests are of great ecological importance and I would tend to
agree with the banning of timber extraction in that area. In
response, he reminded me of a major flooding some five years back,
when river streams produced very serious damage, sweeping away
villages and in places the forest itself. "The majority of
riverside trees will collapse into the river anyway, he said, and
not cutting them may cause floods to uproot them and thus increase
the mass of materials carried downstream, with higher destructive
power".
The second problem had to do with jaguars - considered sacred by
the Cofan people - and tourists. The Cofans explained that tourist
trails built in the reserve following the management plan had
fragmented jaguar territories, with the consequence that jaguars
would be less free to wander, encounter other jaguars, and
reproduce, since they would not cross human paths. "Jaguars adjust
their territorial boundaries to coincide with our traditional
hunting trails, said Randy, so when building trails it is important
to maintain sufficient space between them not to affect their
territorial needs". Rather than jaguars being a danger to tourists,
as sometimes one may think, here it was tourists (their presence
and infrastructures) being a danger to jaguars, because the reserve
managers had overlooked the Cofans' experience of creating trails
that respect jaguar territories.
This conversation with the Cofan leaders was followed by many
meetings with government protected area officials, where I spoke in
favour of finding solutions that recognize the rights of indigenous
communities to their lands and resources within the Cuyabeno
Wildlife Reserve. The discussions were not easy since the country's
protected area law did not allow for such an accommodation.
Eventually, however, the government signed a co-management
agreement with the Cofan people, admitting their right to continue
using and possessing their 80,000-hectare territory, and
recognizing indigenous zonation as an integral part of the
reserve's management plan. The country's first ever co-management
agreement with indigenous communities, it paved the way for other
co-management arrangements in the country - although it remains the
only agreement guaranteeing both use and possession of traditional
lands by indigenous communities.
This story is certainly about making justice, but it is also about
putting different systems of knowledge and experience to work for
the sustainable management of natural resources, protected areas in
particular. Some indigenous rights activists, when confronted with
this and similar examples, would argue that protected areas are not
really necessary where indigenous peoples live because they know
how to manage their lands and resources. But it is also true that
protected areas can help indigenous and traditional peoples protect
their own lands, resources, and cultures. The Cuyabeno Wildlife
Reserve is in fact surrounded by oilfields, roads, villages, and
cattle ranches. Had the reserve not been created, the land would
most likely have succumbed to external threats and developments
much too powerful for indigenous communities to resist. "It has
been to our advantage as a people to be able to claim national
protected area status, says Randy assessing the experience, and it
has certainly been to the advantage of the National Protected Area
System to have us on site doing management and enforcement work. We
have used the combination of forces to halt petroleum companies and
miners, and our participation in the protected area has allowed us
freedom from pressures to cut down our forests and turn them into
farmlands. It's been a good combination".
In 1997, WWF granted its Award for Conservation Merit to Randy "in
recognition of his commitment to the defence of the rights of
Ecuador's indigenous peoples; for his achievements in the
conservation of the territories and natural resources of the Cofan
people; and for his research on the cayman populations of the Napo
river". In February 1999, the Ecuadorian government designated the
Cofan, Siona, Secoya, and Quichua territories of the reserve an
'Intangible Zone' - an area for the exclusive use of its indigenous
communities and the conservation of biodiversity.
WWF works with indigenous and traditional peoples in all regions of
the world. As examples, it supports sustainable wildlife management
with indigenous communities in Brazil, Cameroon, Namibia, Central
African Republic, Thailand, and Zimbabwe; traditional resource use
and collaborative management of protected areas in Mongolia and in
the Koryak Autonomous Region of northern Russia; community-based
actions for the preservation of traditional knowledge, systems and
practices in India; freshwater and wetland conservation, using
culture-based knowledge and management, in Australia, Indonesia,
and Papua New Guinea; research on traditional knowledge of
predators in Sweden; integration of cultural and spiritual values
of traditional land management in protected areas of Canada;
conservation and sustainable use of wetlands in Malaysia;
conservation of marine biological diversity in the Miskito region
of Nicaragua; traditional weaving and salt-making by indigenous
women in Fiji; community resource management and development in the
Solomon Islands; community land care in Papua New Guinea;
conservation of a biodiversity-rich traditional pilgrimage route of
the Huichol people in Mexico. These examples of WWF's work with
indigenous and traditional peoples illustrate what can be done for
biodiversity conservation in such a way that it also supports
conservation and revitalization of traditional cultures.
Gonzalo T. Oviedo C.
October 2001
If you want to learn more about the efforts of
the Cofan people to conserve their traditional lands in the
Ecuadorian Amazon, visit: http://www.cofan.org/