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Ecocultural Attributes: Evaluating Ecological Degradation in Terms of Ecological Goods and Services Versus Subsistence and Tribal Values

机译：生态文化属性：从生态商品和服务对生存和部落价值的角度评估生态退化

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It is becoming increasingly clear that scientists, managers, lawyers, public policymakers, and the public must decide how to value what is provided by, and is a consequence of, natural resources. While “Western” scientists have clear definitions for the goods and services that ecosystems provide, we contend that these categories do not encompass the full totality of the values provided by natural resources. Partly the confusion results from a limited view of natural resources derived from the need to monetize the value of ecosystems and their component parts. Partly it derives from the “Western” way of separating natural resources from cultural resources or values, and partly it derives from the false dichotomy of assuming that ecosystems are natural, and anything constructed by man is not natural. In this article, we explore the previous assumptions, and suggest that because cultural resources often derive from, and indeed require, intact and unspoiled natural ecosystems or settings, that these values are rightly part of natural resources. The distinction is not trivial because of the current emphasis on cleaning up chemically and radiologically contaminated sites, on restoration of damaged ecosystems, on natural resource damage assessments, and on long-term stewardship goals. All of these processes depend upon defining natural resources appropriately. Several laws, regulations, and protocols depend upon natural resource trustees to protect natural resources on trust lands, which could lead to the circular definition that natural resources are those resources that the trustees feel they are responsible for. Where subsistence or tribal peoples are involved, the definition of natural resources should be broadened to include those ecocultural attributes that are dependent upon, and have incorporated, natural resources. For example, a traditional hunting and fishing ground is less valued by subsistence peoples if it is despoiled by contamination or physical ecosystem degradation; an Indian sacred ground is tarnished if the surrounding natural environment is degraded; a traditional homeland is less valued if the land itself is contaminated. Our argument is that intact natural resources are essential elements of many cultural resources, and this aspect requires and demands adequate consideration (and may therefore require compensation).
机译：越来越清楚的是，科学家，管理人员，律师，公共政策制定者和公众必须决定如何对自然资源所提供的和由自然资源产生的结果进行估价。尽管“西方”科学家对生态系统提供的商品和服务有明确的定义，但我们认为，这些类别并未涵盖自然资源所提供的价值的全部。造成混淆的部分原因是自然资源的局限性，这是由于需要将生态系统及其组成部分的价值货币化。它部分源于将自然资源与文化资源或价值分开的“西方”方式，部分源于错误的二分法，即认为生态系统是自然的，而人类建造的任何东西都不是自然的。在本文中，我们探讨了先前的假设，并建议由于文化资源通常源自并且确实需要完整且未受破坏的自然生态系统或环境，因此这些价值理应是自然资源的一部分。由于当前的重点是清理化学和放射污染的场地，恢复受损的生态系统，评估自然资源的损害以及长期管理目标，因此区别并不小。所有这些过程都取决于适当地定义自然资源。若干法律，法规和协议依赖自然资源受托人来保护信任土地上的自然资源，这可能会导致循环定义，即自然资源是受托人认为自己负责的那些资源。在涉及生计或部落人民的地方，应扩大对自然资源的定义，以包括那些依赖并纳入自然资源的生态文化属性。例如，如果一个传统的狩猎和渔场因污染或生态系统的物理退化而破坏了生存，人们的价值便会降低。如果周围的自然环境恶化，印度的神圣土地就会失去光泽；如果土地本身受到污染，传统家园的价值就会降低。我们的论点是，完整的自然资源是许多文化资源的基本要素，而这方面需要并需要进行充分考虑（因此可能需要补偿）。

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