The Hima process : innovative participatory approach

1. The Hima process :innovative participatory approach Implementation at the regional level Benessaiah Nejib MedWet Coordinator

2. The MedWet Initiative is born at the Grado Conference in 1991 with the main goal of contributing to the conservation and wise use of Mediterranean wetlands.

3. In 1997, MedWet became the first regional initiative under the aegis of the Ramsar Convention. On the basis of Ramsar Resolutions VII.2 and VIII.30, MedWet has been recognised as a model of regional co-operation, which has inspired many other initiatives around the world.

4. To promote and participate in the implementation of the Ramsar objectives in the Mediterranean region.To ensure adaptive management of Ramsar sites and cooperation between their management bodies. To transfer and exchange knowledge and expertise to key conservation actors.To coordinate with other international initiatives in the region, and globally

5. Werecognise the close interdependencebetween Man and wetlands, as well as the wide range of services and assetsprovided to people by theseecosystems. MedWet/Com isconvincedthatonlyconcerted action on the part of all sectors of society, from the international level to the local, willenable the MedWet mission to beachieved and the benefits of wetlands to besecured for present and future generations.

6. Islamic principles of the Hima Using cultural values for nature conservation

7. Water • Islam has emerged in a context of extreme water scarcity • Water is vital and sacred • «We have created from water, all living being». • Water is the central element of life in all ecosystems and the common factor of all species. • God made water the basis and the origin of life. Plants, animals and man all depend on water for their existence. Man is called to appreciate the value of this so essential source of life. • In addition to this vital function, water has another socio-religious function to perform which purification of the body.

8. Water • Islam considers the conservation of this vital element, fundamental for the preservation and continuation of life in its various forms, plant, animal and human. • In Islamic law, culture and principles, whatever is indispensable to fulfill the imperative obligation of preserving life is itself obligatory. Therefore, any action that obstructs or impairs the biological and social functions of water, whether by destroying it or by polluting it, leads to impairment of life itself. • Owing to the importance of water as the basis of life, God has made its use the common right of all living beings and all human beings. All are entitled to use it without monopoly, wastage or abuse.

9. Islamic principles of the Hima 1. Proportion and measure • Muslims consider that all things that God has created in this universe are created in due proportion and measure both in quality and in quantity. • This idea of balance is very important and very far from any extremism. • It is what we call wise use in wetlands conservation • It is also related to the biodiversity and inter relationship between all elements of the universe. The enormous variety of forms and functions is always full of meanings.

10. Islamic principles of the Hima 2. Man has a specific place in the universe In Islam, the relation between man and the universe is defined as: • Relationship of meditation, consideration and contemplation of the universe and what it contains; • Relationship of sustainable utilization, development and employment for man’s benefit and for the fulfillment of his interests; • Relationship of care and generosity: man’s good works are not limited to the benefit of the human species, but rather extended to the benefit of all created beings. “There is a reward in doing good to every living thing”.

11. Islamic principles of the Hima 3. Man has a stewardship role on the earth • Human beings have been granted by God, a stewardship on the earth (Khilafah). In addition to being part of the universe and the earth, Man is mandated to implement God’s instructions. He is considered in Islam, as a manager of the earth and not a proprietor; a beneficiary and not a disposer. • Man has been granted to manage the earth in accordance with the purposes intended by its Creator; to utilize it for his own benefit and the benefit of other created beings and for the fulfillment of his interest and of theirs. He is thus entrusted with its maintenance and care, and must use it as trustee within the limits dictated by his trust.

12. Islamic principles of the Hima 4. Development and conservation • All the resources upon which life depends have been created by God as a trust in our hands. • The utilization of natural resources in Islam is the right and privilege of all people and all species. • Man should take every precaution to ensure the interest and rights of all others since they are equal partners on earth. The use is not restricted to one generation above all other generations. It is rather a joint usufruct in which each generation uses and makes the best use of nature, according to its need, without disrupting or adversely affecting the interests of future generations. • Each generation is entitled to benefit from the natural resources and is not entitled to own them in an absolute sense.

13. Islamic principles of the Hima Responsibilities of actions The mandate of the individual, with his own conscience, capacity of action and influence; When dealing with natural resources, the individual is reminded of the following religious obligations: • No wastage or over-consumption • No illegal or unjustified obstruction or destruction of any component of the natural resource; • No damage, abuse or distortion of the natural environment The mandate of governing authorities and decision makers is to secure the common welfare and protect the society as a whole. This includes the protection and conservation of the environment and natural resources.

14. Oases and Ksours in Maghreb Traditional Hima to revive “if anyone plants a tree, no human being nor any of God’s creatures will eat from it without its being recognized as charity from him”.

15. Hima process as major CEPA tool • Integration of the development and conservation of natural resources is implementing the Islamic principles of bringing life through wise irrigation, cultivation and habitat. • Oases as man made wetlands are a perfect example on how the human beings cultural values are influencing the way to perceive, to use and to manage the natural environment and its resources.

16. Communication, Educationand Public Awareness • The conservation of wetlands and the natural environment in general, is also a moral and ethic imperative. Environmental problems cannot only be solved through knowledge and technology alone. • Moral conviction and ethical consciousness can motivate people to go beyond the short term profit and make personal sacrifices for the common good.

17. Hima as cultural tool for dialogue Implementation at the global level • Wetland and water management principles taking into account the local religious context are likely to be more efficient than imported ones. In the Arab countries of the Mediterranean, water management principles based on Islam teaching, can be more easily accepted by the wetland users. • We need for that to: • Promote the preservation of the spirituality related to wetlands. • Promote the protection of wetlands through culture and spirituality.

18. Adapt the Hima to local cultures • In North Africa for example, we can strengthen the interest of decision-makers and the public in the cultural values of wetlands, by associating the sacred aspects of their protection by recognized and highly respected saints.

19. The concept of Hima is universal Thank you for your attention