Pastoral Stone Enclosures as Biological Cultural Heritage: Galician and Cornish Examples of Community Conservation

The role and importance of a built structure are closely related to the surrounding area, with interest in a given area having a concomitant effect on the relevance given to the constructions it may hold. Heritage interest in landscape areas has grown in recent times leading to a sound valorisation process. This connects with the recent concept of biological cultural heritage (BCH), or biocultural heritage (definition still in process), that can be understood as domesticated landscapes resulting from long-term biological and social relationships. Although pastoral enclosures (in large part dry-stone walling, whose construction has been recognised by UNESCO as Intangible Cultural Heritage of Humanity since 2018) arise as traditional rural constructions linked with a way of life already disappearing, engaged local communities are recovering their biocultural value in terms of identity and positive conservation outcomes. In this sense, this article focuses on valuing traditional stone-built pastoral enclosures in two locations on the Atlantic coast of western Europe: Frojám (NW Iberian Peninsula) and Ladydown Moor (SW England). Findings concerning plant communities related to current or ancient pastoralism, and artefacts of built heritage are described, and an emphasis is placed on community engagement as a mechanism for conservation. The resilience of species-rich grassland communities is identified as a manifestation of biocultural heritage and an opportunity for habitat restoration. Finally, current trends and improvements in understanding of biological heritage and community conservation are addressed.

The distribution and biocultural value assessment of sweet chestnut (Castanea sativa Mill.) in the cadastral districts of Stredné Plachtince and Horné Plachtince (Slovakia)

The cadastral districts of Stredné Plachtince and Horné Plachtince are situated in the southern part of the Krupinská Planina Mts. in the Carpathian Mts. and about one-third of both the districts is made up of traditional agricultural landscape. Sweet chestnut finds here suitable natural conditions for its growth. The article focuses on the chestnut biocultural value assessment in the given traditional landscape type. Firstly, the field survey concerning chestnuts and old stables identification and positioning was done. Secondly, the data were processed by the geospatial analysis tools in QGIS aiming at the evaluation of chestnuts and old stables spatial distribution in the study area. Thirdly, the chestnut biocultural value was assessed and the modification of current boundary of the given landscape type was proposed. Chestnuts most frequently occurred in the extensively used CLC patches with pastures and heterogeneous agricultural areas - “Land principally occupied by agriculture with significant areas of natural vegetation”, in parallel coinciding with HNV farmlands and habitats of European importance and with local occurrence of the protected bat species. Chestnuts found in the vicinity of old stables partially confirmed their specific function in cattle breading in the past. We can conclude that sweet chestnut supports the value of the traditional landscape type of “pastoral land with meadows” and its current area could be extended correspondingly to our results.

Esthetic and spiritual values motivating collective action for the conservation of cultural landscape—A case study of rice terraces in Japan

Japan's rice terrace landscapes are not only used for food production but also appreciated as a place of high biocultural value. This paper pursues the question as to how far esthetic and spiritual values influence the motivation to participate in collective agricultural actions aiming at the conservation of traditional land use systems, the respective cultural (= traditional rural) landscapes and their biocultural diversity. Our results show that in the Ownership System of Ōyamasenmaida (Chiba Prefecture, Japan) landscape beauty is the main motivator for the mainly urban volunteers (the ‘tenants’) to participate in activities of the local Preservation Association, as well as for visitors who merely come to enjoy the scenery of the rice terraces. The active tenants, however, differ from the ‘passive’ visitors in their ecological interest and emotional attachment to the area. Interestingly, there is also a difference regarding the belief in nature spirits. A higher percentage of people who can imagine that such spirits are always present have been found among the tenants than among the visitors. Even more significant in this respect was the difference between female tenants and female visitors. To what extent spirituality is the cause for or an effect of involvement in nature conservation activities cannot be concluded from this survey. Future studies should therefore take a closer look at the connection between spirituality/religiosity and engagement in nature conservation activities. In Western countries (mainly in Central Europe or North America), nature conservation works on a more ‘scientific’ level, mobilizing engagement through scientific evidence on, for example, losses of species or biodiversity. Addressing the motivations of the volunteers on an emotional, esthetic or social level could be a promising way forward.