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I was fortunate to be able to explore practical terms a concept of nature culture entanglement 

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during the connecting practice deal with project in Mongolia. 

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The project, the fieldwork focus on the World Heritage listed petroglyph it complex as of the Mongolia Altai. 

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Three parts serial nomination comprising extensive rocker or rock markings

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 as images created over a time span of more than ten thousand years. 

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My colleagues in this work with Bas Verschuuren from IUCN 

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in the Netherlands, from the world wildlife fund in Mongolia. 

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The group was selected for its members, different disciplinary backgrounds, 

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two people with expertise in cultural heritage and two with natural heritage. 

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And in this slide, I just tried to show the idea that, we are experts in different things. 

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So here we have passed the sure and who is and I use an expert, but we have to think about other times of expertise. 

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Mr Atta, who was the head of the protected area agency way of working, 

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is an expert in the Mongolian protected area system. 

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And also what about the vehicle driver? 

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He has an expertise, certain expertise of the landscape.

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We have other Pastoral nomads, the people we were talking to who know this landscape intimately well 

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and have expertise in for the for those of you who understand your interest in the idea of being post human.

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What about the horse?

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The horse have an expertise and I'll leave you to think about that one. 

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Our task was to better understand each other's disciplinary based practices, 

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and explore ways to better integrate such perspectives 

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in relation to IUCN and ICOMOS is World Heritage responsibilities. 

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Up to this point, IUCN and ICOMOS typically but not always 

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undertook separate evaluations of proposed World Heritage nominations for mixed science. 

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That is, properties nominated for both the cultural and natural values and attributes, 

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and also cultural landscapes sub category of cultural site in the World Heritage system. 

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An anecdote may be pertinent here and I refer to this slide some degree. 

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So there was a moment during the field trip 

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An anecdote may be pertinent here and I refer to this slide some degree. 

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while a right old boy applies widely recognized for its engravings of extinct animal species, 

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while a right old boy applies widely recognized for its engravings of extinct animal species, 

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including rhinoceros, an ostrich, 

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because the rocker can be difficult to say there is a risk of walking on it. 

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At one point, I called the past to warn him that 

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he was close to stepping on a dear motif or engraving as responded immediately telling me correctly, 

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as it turned out, not to stand on the endangered alpine juniper plants. 

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It was obvious to each of us what our disciplinary guys as privileges, 

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in my case, archaeology in past stage bio diversity. 

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So for me the Mongolia trip was an incredible experience 

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not just because of the challenging physical journey undertaken, 

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but also for the collective and personal intellectual journey entailed. 

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I want to just make three observations to illustrate these points. 

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First, the rock marking speak to the date time, 

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as well as contemporary relationships between humans and other animal species. 

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Consequently, in listing the petrographic complex of the Mongolian Altai as a cultural side and cultural landscape, 

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physical attributes such as the rock engravings 

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and they're related cultural features are privileged insight management 

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of a powerful natural attributes, including wildlife species found in its landscape. 

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These include the very animals, such as snow leopard, ibex, and golly, sheep and domesticated horses 

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that are represented in the rock markets.

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From a separating material from interconnected natural attributes misrepresents the holistic, an entangled nature of culture. 

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In practical terms, this can lead to a disconnected management regime 

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where cultural values deemed to be of universal value, 

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that is, the rock art may become separated from exceptional 

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The latter including domesticated horses, sheep. 

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Second, as illustrated by the locally sacred mountain of Shiveet Khairkhan shown here.

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Separating a physical landscape feature from its spiritual meanings to contemporary and pass local communities is problematic.

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Shiveet Khairkhan is in the IUCN in terminology a sacred natural site place of rich and diverse nature 

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that has special spiritual significance to individuals and communities. 

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The veneration of Shiveet Khairkhan is derived from ancient shore. 

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Manic traditions often relies into human animal interactions as well as subsequent buddhist tradition .

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Under such religious systems , Shiveet Khairkhan is subject to additional forms of spiritual practice and governance. 

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For example, no man heard man do not allow hunting on the mountain of local ibex and a garlic shape. 

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Thus as illustrated in the case of Shiveet Khairkhan, the separation of cultural from social natural values 

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is artificial and fails to acknowledge the powerful entanglements experience within live in landscapes. 

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The third point I would make further emphasizing the lived in nature of landscape,

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Mongolia Altai has a deep time continuing tradition of nomadic early mobile 

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parcelism is likely to be practicing this region for almost four thousand years. 

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Evidence, for example, in the bronze age rock art.

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Despite the changing ethnic composition of no man heard, 

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is over time the art or mark making traditions continued.

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Though they were not necessarily continuous as evidence in changes in arts 

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or in motifs depicted, associated with mobile pastoralism, a locally specific knowledge, skills, practices, 

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such as hunting with eagles, practices with a history more than two thousand years old. 

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There is also relatively new phase of rock marking taking place.

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Most evident that locations where named dates and copies of million year old motifs are apparent. 

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The reasons for the renewed practice weather is place making andspiritualism are unclear. 

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However, that illustrate the rock art no matter what age has contemporary meanings for local communities. 

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Nevertheless the World Heritage listing, square large rock art of the past and of other people. 

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For me, the Mongolia Altai, I was still with amazing sides, 

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a great deal of learning from hosts and companions, and at times feelings of sensory overload. 

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It is a landscape that illustrates the ways in which people in place, 

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nature, and culture are entangled. 

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So in summary, the separation of nature and culture is illustrated in the case of the UNESCO World Heritage system, 

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is a product of over two hundred years of western philosophy and thinking. 

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It is an issue not only for western nations, but also for those non western nations such as China, 

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indigenous groups, and local communities who do not have the same philosophy. 

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I have suggested rethinking nature and culture as entangled and some way to addressing this issue. 

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Xie xie, thank you for your attention, and I hope you enjoyed the lecture.