By M. Ramutsindela
Against the historical past of colonial and postcolonial stories, this quantity indicates that strength family members and stereotypes embedded within the unique Western inspiration of a countrywide park are a continual fact of up to date nationwide and transnational parks. the amount seeks to dispel the parable that colonial ideals and practices in safe parts have ended with the creation of ?new? nature conservation guidelines and practices. It explores this continuity opposed to the backdrop of the improvement the nationwide park concept within the West, and its trajectories in colonial and postcolonial societies, fairly southern Africa.
This quantity analyses the dynamic kin among humans and nationwide parks and assesses those in southern Africa opposed to broader reports in postcolonial societies. It attracts examples from a wide variety of occasions and areas. It reinserts problems with prejudices into modern nationwide park platforms, and money owed for continuities and interruptions in nationwide parks beliefs in numerous contexts. Its interpretation of fabric transcends the North-South divide.
This quantity is obtainable to readers from varied educational backgrounds. it truly is of designated curiosity to teachers, policymakers and Non-Governmental organizations. This ebook is also used as prescribed or reference fabric in classes taught at university.
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Extra info for Parks and People in Postcolonial Societies
I doubt whether this perception has changed to date. 34 CHAPTER 2 In addition to making individual profit from hunting wildlife, nature reserves and parks were also used to generate income for other purposes. For instance, the establishment of the Department of Nature Conservation in the Cape in 1952 “was not based on an appreciation of the need to conserve the fauna and flora of the Cape, but resulted from a proposal to resuscitate and improve the finances of the five natural history museums in the Cape” (Hey 1995: 76).
Katz (2002) raised the question of the meaning of ‘the liberation of nature’ and rejected the idea that we need a metaphysical understanding of the nature of nature before we can speak of nature’s liberation. Furthermore, national parks provided the context within which humans could exercise their power over other humans along class and racial lines. Monarchies used the powers to define, establish, own, control and protect royal game and hunting grounds. The threat to royal game (usually by ‘poachers’) was interpreted as a challenge to existing power structures.
Similar debates have been taken on board in spheres such as religion. Against this background, the ways in which the national park idea was transmitted and operationalised in southern Africa becomes relevant to issue beyond nature conservation. With regard to the national park idea, Jeffrey (1999) has argued that the American model is inappropriate and difficult to implement in regions of the southern hemisphere. 6 He added that, “in Africa … whites drew on invented tradition in order to derive the authority and confidence that allowed them to act as agents of change” (Ranger 1989: 220).