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I will now move on to topic five, which is the fifth and final topic. 

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So this presentation is about integration of nature and culture in western heritage management. 

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And I will use the example of a World Heritage 

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listed working integration in the Mongolian Altai discuss the issue. 

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But more than a decade, I've held the view that nature and culture as constructed 

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in western epistemology or knowledge systems needs to be better integrated 

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in the management of landscapes, including those within protected areas. 

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For me, nature and culture are not separate or even link their minds, 

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but rather they are mutually constituted. 

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That is nature and culture have always evolved one with the other in ways 

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that are so intertwined as to be impossible to meaningfully disassociated. 

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This thinking results may personally from three key influences.

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First, I worked for more than two decades in protected areas systems in Australia 

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where different legislator, administrative and management systems

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operate for each of the demands of natural indigenous, and non- indigenous heritage, which I touched on earlier. 

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Second, my work with indigenous Australian aboriginal people or indigenous people 

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who hold very different cosmology or world views from western enlightenment constructs. 

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And third, working in a cross discipline in field of cultural landscapes both in Australia and internationally. 

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However, I began to theorize or conceptualize nature cultures as mutually constituted only in the last decade or so, 

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in addition to writings by scholars such as Lynn Moscow and Denis Byrne, 

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I think it was from my doctoral Phd research. 

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This research project was undertaken over the period twenty ten to twenty fourteen. 

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And although not directly concerned with nature cultures, 

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it provided me with concepts and a language to articulate my views on the topic. 

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I think this is a critical study of the concept of place attachment 

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in Australian heritage practice and its application in this field.

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A few studies I undertook for the project, related to the connections 

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that Anglo Australians have toward domestic homes and gardens 

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within the Australian protected area system. 

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And we're based on interviews with people 

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who had created, head for and go experience such designed landscapes. 

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My broader concern was that the connections and deeply held feeling 

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that individuals hold for such special places, we're not being respected in the process of pop management. 

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And on occasion, diminished with nature conservation and indigenous heritage management 

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was privileged to other non- indigenous heritage attributes and values. 

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Fine stratagems in the practice heritage is typically characterized 

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as a form of intangible heritage arising from interactions, 

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connections or associations that exist between people and place. 

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In my research, I try to have these meanings or concepts in developmental psychology and cultural geography. 

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And I get the idea of place attachment is often applied uncritically in heritage conservation, 

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because the field lays on the body of discipline specific theory. 

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It was my thesis, applies attachment can be conceptualize in a way 

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that is more amenable to effective management, heritage management practice. 

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That is currently the case. 

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I proposed the concept of place attachment that 

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draws on a notion of interaction and theories of attachment agency and affect.

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I defined place attachment is a distributed phenomenon 

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that emerges through the entanglements of individuals or groups, places and things. 

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The findings from the collected interviews I suggested, 

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often support for concept of place attachment as entanglement. 

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To my mind, entanglement is a word that 

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captures the inter connectivity between people's feeling for places and things, 

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their homes or gardens, for example.

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And in relation to nature cultures, entanglement encapsulate the idea 

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that nature and culture are mutually constituted and conceptually a problematic to separate.

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By position on entanglement draws on the work of feminist philosopher Karen barrett concept of imaginary to realism. 

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An architect lost the manual deliand application of assemblage theory. 

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I'm also influenced by a story Nicholas Thomas, 

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who adopts an entanglement framework, 

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explore how objects become entangled in colonialism. 

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And I also use archaeologist En Harder who applies a bridging concept of entanglement ,

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his analysis of archaeological data. 

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I found the concept of entanglement useful and 

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can conceptualize in the way people's feelings 

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become entwined or interconnected with, for example, the plants in their gardens.

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The plants that signify or embody happy or sad life events,

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or have been gifts and close friends, or remind of a loved one who had passed away. 

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Thus, attachment as entanglement expresses the separate of human feelings and emotions 

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from individual plantings and specific species, some introduced. 

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That is entanglement is a useful construct for conceptualize in human emotion and meaningful objects, 

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including plants as interwoven rather than separate. 

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I subsequently found much of the conceptual material I've drawn,

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on a developing my thesis could be applied to framing issues concerning nature culture integration.

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The idea of nature and culture, and therefore natural heritage and cultural heritage. 

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A separate and distinct domains has a long history in western thinking. 

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Such thinking derives from constructing a series of opposites or by reads 

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that include not only nature culture, but also tangible, intangible, past, present, human, non human, plant, animal, etc. 

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Entanglement is a concept able to be used to resist such boundaries. 

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And in the case of nature cultures to dissolve the distinction between them, 

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because in any given landscape, they are co-constituted or folded together. 

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I now want to talk about on the connecting practice project 

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which is appropriate IUCN and ICOMOS and some field work in the Mongolia Altai. 

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UNESC, the united nations educational, scientific, and cultural organization, 

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its convention concerning the protection of the world cultural and natural heritage, the World Heritage convention 

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is a living instrument in the recognition and management of cultural and natural heritage. 

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Yet despite forty five years of operation, 

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the work of the convention continues to treat these domains as separate and divided. 

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Connecting practice was a project devised and implemented by IUCN international union 

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for the conservation of nature and ICOMOS, international council on monuments and sites.

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In Berkeley, and I oppose advisory committees to the advisory bodies to the World Heritage committee. 

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In Batman of IUCN and Crystal Berkeley from ICOMOS coordinated the project which aimed, 

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and I quote, to explore, learn and create new methods that are centered on 

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recognizing and supporting the interconnected character of the natural, cultural, 

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and social values of highly significant landscapes, and seascapes in the quiet.

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Connecting practice adopted a practice their approach where by representatives 

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by using ICOMOS worked collaborative at World Heritage listed properties, intended outcome of the work, was to define practical strategies; 

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to deliver a fully connected approach to considering nature and culture 

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in the practice and institutional cultures of IUCN and ICOMOS. 

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In order to live advice that will achieve better conservation and sustainable use outcomes, 

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reflect the perspectives, interests, and rights of custodians and local communities. 

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I had the privilege of participating in three two pilots of the connecting practice project.

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During its first phase, which run from 2013 to 2015. 

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These include the initial expert round table to friendly initiative in 2014, field work in Mongolia in October 2014, 

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and the concluding expert workshop ,hosted by the international academy of nature conservation in Germany. 

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Initial expert round table was held IUCN headquarters in Gland in Switzerland. 

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Although I had been a member of the WCPA the world commission on protected areas since 2010, 

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this was the first time I had directly engage with the work of the commission. 

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It was an opportunity to make within, and experienced and knowledgeable group with a shared concern 

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to improve working relationships between IUCN and ICOMOS. 

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And ultimately to achieve improved outcomes for the safeguarding 

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and sustainability of heritage places and their attendant communities. 

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I was mindful like many at the meeting of the impacts, 

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that the divide between nature and culture and World Heritage processes and practices 

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was having for non western nations, for example China and indigenous groups, including Australian aboriginal people. 

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One of my contribution to this workshop was to introduce the concept of entanglement 

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and to discuss with participants its relevance as a countering concept, to a nature, culture dichotomy.