1. TRMT 396 Lecture #8 Dan McDonald

2. Communal identity and connection to land is attractive to tourists Visiting a cultural landscape rather than a wilderness ‘untrammeled’ Activities & places to visit then seen as more/less culturally appropriate Endorsed OR tolerated OR banned Notzke (2006); Carr (2007)

3. Sacred sites can coincide with natural features attractive for recreation Examples: Devil’s Tower Uluru Black Hills Chaco Canyon Parks a “nexus of different cultures” Place s of solitude or challenge OR spiritual practice & harvesting

4. Past history of guiding for tourist hunters and fishers Economy over-rode concerns about sport hunting Long history of sport hunters limiting traditional harvesting and access to wildlands In some cases separate tourists from harvesting activity

5. Fair Compensation Fair exchange of goods, ‘bads’ & risks Participative Justice Informed consent with a veto or acceptance Direct Participation & Recognition Justice Determination of how social circumstances & cultural terms will be expressed Powys Whyte (2010)

6. Environmental Identity Environmental Heritage “ responsibility to protect the aspects of our relationship to our environmental that we wish to preserve for future community members” (p.81) Tourists want to be exposed to these Tribal members want to work within & re-affirm sense of place & identity Powys Whyte (2010)

7. Whole of life is characterized by relationships that are inherent and demand beneficial reciprocity The physical and spiritual world are one System of “management’ flows from this understanding Hahuulthi Chiefly Governance Decision making as custodians Resource responsibilities Oosumich The protocol of spiritual transaction that guides decisions Testing the continued validity of spiritual tradition Atleo (2005)

8. “ But the ownership is titles of our land, that has never been signed by mamuthni that they are titled to it. So, it belongs to our chiefs here. Like I said the other day, there was 900 some odd names of types of songs that ’ s about cougars. Indian names, those names have been sitting there for thousands of years and it hasn ’ t changed. The boundary lines are still there, recognized by our people. Still there today and still high ranked names are still there today ” (McAvoy, McDonald & Carlson, 2003)

9. Suspicious of park creation given timing of past park expansions (1970 ’ s Parks Canada and 1990 ’ s B.C. Parks) and land removal Creating own & co- managing parks in ways more consistent with environmental heritage & identity Promoting tourism on these lands

10. Respect traditional land management systems & use Operate from an expanded sense of stewardship Community consent Joint/shared territory issues Pressures to create economy in communities Balancing aboriginal and non-aboriginal users Cultural interpretation and protection Intellectual property protection e.g. medicines (McDonald, McDonald & McAvoy, 2000)

11. Tourism can reconfirm relationship to place or alter it Visitor demand for indigenous space s & to understand their heritage is increasing Places & homelands protect identity Recognition of these relationships is not only just, but the key to ongoing cultural identities

12. Atleo, R. (2005). Tsawalk: A Nuu-Chah-Nulth Worldview. Vancouver, BC: University of British Columbia Press. McAvoy, L., McDonald, D. & Carlson, M. (2003). American Indian/First Nation Place Attachment to Park Lands: The Case of the Nuu-Chah-Nulth of British Columbia. Journal of Park and Recreation Administration. 21 (2): 84-104. McDonald, D., McDonald, T. & McAvoy, L. (2000). Tribal Wilderness Research Needs and Issues in the United States and Canada. Proceedings of the 2 nd International Wilderness Science Conference, Vol 2. USDA Forest Service RMRS-P-15-VOL-2, Ogden, UT.