By Daniel Buckles
Clash over average assets – similar to land, water and forests – has for a while been common. even if or not it's a neighborhood dispute among neighboring farmers or a world debate over shared assets (such as waterways), humans all over compete for the ordinary assets they should make sure or increase their caliber of existence. The clash could spread as an easy confrontation, or it may well boost to armed war of words with death. Cultivating Peace offers unique case stories from Africa, Asia and Latin the US, which describe vital adventure on relocating from clash to collaborative modes of administration. The accompanying essays draw at the case experiences, grounding idea in hard-won adventure.
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Extra info for Cultivating Peace: Conflict and Collaboration in Natural Resource Management (2000)
We know that boundary disputes over agricultural lands between villages and communities in Indonesia used to be resolved at the local level, through the intervention of local leaders and without outside assistance. It is only when government and business enter the picture that a pitch has to be made, often with the support of third parties, for decentralization and community devolution entailing comanagement arrangements. In Nepal, institutions charged with managing natural resource conflicts evolving at the community level include bilateral agencies, the Department of Forests, the Department of National Parks and Wildlife Management, legal associations such as the Nepal Bar Association, propublic and multidisdplinary groups such as Nepal Madhyashata Samuha, and nongovernmental organizations (NGOs) such as Women Acting Together for Change (Chandrasekharan 1996).
Or should we simply let local actors add whatever EP interpretation or translation they deem relevant to their CBNRM practice? The Ojibway of central Canada, for example, may include a chair at formal meetings on land issues with government officials for "the seventh generation to come" and discuss what that person might say before making decisions. Anthropologist: There is no simple answer to that question. It's the question that matters, to be answered differently from one context to another.
Second, they are Nuba because they know not who they are but rather who they are not: namely, the neighbouring Baggara who construct differences and relations differently. Nubaness points to how the Nuba do not do things the Baggara (or the Jellaba) way. Third, the Nuba are Nuba not because they don't mingle with the Baggara, but rather because of the intercourse that binds and sustains the two "communities": real commerce, intermarriages, etc. At the heart of Nuba identity lies a long history of trade and politics linking the Nuba and the Baggara, hence interdependence across the ethnic divide.
Cultivating Peace: Conflict and Collaboration in Natural Resource Management (2000) by Daniel Buckles