The role of farmers' professional cooperatives in rural ecological environment protection

"Three Rivers" refers to Jinsha River, Lancang River and Nujiang River, which are located in the longitudinal valley of Hengduan Mountain, which extends from the south of Qinghai-Tibet Plateau to the northwest of Yunnan. The three parallel rivers area is one of the best preserved primitive ecosystems in China and the most representative ecosystem in the world. The "Three Parallel Rivers" area is a natural habitat to maintain biodiversity and also the habitat of endangered species. It is one of the world-famous producing areas of animal and plant specimens, and it is also the region with the richest biological community in Eurasia. This is unique in China, the northern hemisphere and even the whole world. Snow-capped mountains and canyons, rapids and shoals, lakes and forests, meadow glaciers and Danxia Quanhua bring together the land scenery of the three parallel rivers. Nearly 100 natural landscapes are full of weather, each with its own merits. This is the last piece of pure land on the earth and the last legacy left by nature to mankind. In terms of animal and plant biodiversity, the "Three Parallel Rivers" region is one of the regions with the richest biodiversity in the world, which is concentrated in various climates and biological communities in the northern hemisphere, such as southern subtropical zone, central subtropical zone, northern subtropical zone, warm temperate zone, middle temperate zone, cold temperate zone and frigid zone. It is the most intuitive thermometer on the earth and a refuge for rare and endangered animals and plants in China. It only accounts for 0.4% of China, but it contains 20% of China's higher plants and more than 25% of the total number of animals. The good ecology in the area with three parallel rivers is closely related to the national culture here. There are more than 10 ethnic minorities living in the area with three parallel rivers, such as Naxi, Yi, Tibetan, Bai, Yi, Pumi, Nu and Dulong. The minority cultures in this area play an important role in ecological protection. Religious ancestor worship, which began with nature worship, has always been full of witchcraft. Early witchcraft activities often have the intention of keeping nature alive, including gratitude to nature itself. Many backward ethnic groups in Yunnan like to live with their backs to the mountains in the open area at the foot of the mountain. The mountain behind the village is usually worshipped as a sacred mountain. The essence and intention of worship is to ensure its ecological balance and formulate specific taboo measures to maintain it.

1. ethnic culture and ecological protection of pumi nationality

Pumi is a minority with a small population, and the ecological environment in Pumi area is well protected. In addition to the remoteness and late development of this area, more importantly, it is inseparable from the traditional protection measures of Pumi people. Pumi people believe in polytheism and believe that there are mountain gods in the mountains and tree gods in the trees. Every year, there are sacrifices to mountain gods, including village sacrifices, clan sacrifices and household sacrifices. Generally, a forest is selected near the village as a sacred forest, and the mountain gods are sacrificed in the sacred forest. Families or farmers also have their own sacred trees. It is strictly forbidden for anyone to cut down and graze in the recognized sacred forest. Living in fear of God, the sacred forest is well protected. So far, the phrase "Let Yamakaji break the law" is still circulating among Pumi people. They believe that if the tree is burned to death, the mountain god will move and will not protect the safety of the villagers. The Pumi people's sacrifice to Longtan is also an important sacrificial activity. Longtan is mostly a water pool. Every family and village has its own Longtan. Family sacrifices are held at different times according to needs, and village sacrifices and clan sacrifices are held in July of the lunar calendar. The purpose of offering sacrifices to Longtan is to pray for good weather and prosperity for people and animals. The forest near Longtan is called Longlin. Like the forest of mountain gods, Longlin is forbidden to cut down. Pumi people attach great importance to the production of organic fertilizer in agricultural production. Pumi people have no habit of using human excrement, so livestock excrement has become an important source of fertilizer. Manure uses pine wool and crop orange stalks, which not only ensures the source of fertilizer, but also is beneficial to the growth of livestock. Green manure is grass and leaves. Every year in early winter, every family goes up the mountain to collect a lot of pine wool for the stable. It not only ensures the demand for fertilizer in agricultural production, but also benefits the growth of livestock and reduces the possibility of forest fires. Therefore, this is a virtuous cycle model that is conducive to ecological environment protection.

2. National culture and ecological protection of Naxi nationality

One of the themes that can best reflect the spiritual wisdom of Naxi ancestors in Naxi Dongba ancient culture is the thought that "man and nature are brothers". On the basis of this wisdom, the traditional national ecological view appeared. Until the early 1950s, Lijiang still maintained 73% forest land and 12.8% grassy hills and slopes, with a forest coverage rate of 53.7%. There is a grand ceremony called Shu in Dongba religion, which has a great influence on the production activities, social life and ecological morality of Naxi people. This ceremony was gradually formed on the basis of Dongba's worship of nature. Dongba believes that deforestation, water pollution, blindly cutting mountains and stones, and catching wild animals are the main reasons for angering the company, and the ceremony of offering sacrifices to the company is also to resolve the disaster for those who have been retaliated by the company. The Naxi people in Yulong Village, Baisha Township, Lijiang County have always maintained the tradition of protecting forests. There is an old saying in Naxi language, "Take a test and live in one place", which means that even if an enlightened emperor can help the poor, he can only help some people for a while, and the green mountains and green waters can always benefit the people. Therefore, people in Yulong Village have always regarded the mountain forest as the wealth of the whole village. The villagers believe that the water source here is where the department lives. The trees, birds, animals, insects, fish, snakes and frogs here are all gods of nature, and it is absolutely forbidden to kill and pollute water sources. Under the control of the idea that man and nature are brothers, the Naxi people have produced a set of customary laws to protect the natural ecology, which restricts people's behavior towards nature and gradually forms some social rules and prohibitions that are of great benefit to the natural ecological environment and people's lives. Common prohibitions are: don't kill animals in water sources, so as not to pollute water sources with dirty blood; Don't throw away dead birds and livestock in the wild at will; Don't dig and quarry at will; Don't wash dirty in living waters, don't urinate near water sources, and don't engage in deforestation and land reclamation. The long summer is a crucial period for the production and development of animals and plants in nature. Therefore, after the long summer, it is forbidden to cut down trees and hunt for a long time. Therefore, as an important source of traditional culture, primitive religion has many positive social functions.

Similar to Pumi and Naxi villages, examples of understanding, developing and utilizing the environment with the help of national culture are also common in other ethnic minority areas in the three parallel rivers area. For example, there are some taboos in Yi areas: you can't climb and cut down sacred trees symbolizing mountain gods, land and ancestral gods. Although these are pedantic concepts and customs in modern people's eyes, they reflect the respect and care of the minority people for nature without excessive exploitation. It is this concept that regards everything in nature as a dignified life, and the areas where ethnic groups live in parallel rivers have maintained a harmonious environment between man and nature and a good ecological environment for a long time. This can make us realize that national cultural traditions can become a huge resource and powerful driving force for the sustainable development of ecological environment in ethnic areas.

4. Current problems

The severe survival pressure brought by poverty will have a certain impact on the participation in environmental protection activities in the areas with three parallel rivers. The local ethnic minorities know that they can't cut down trees and destroy natural resources, but when they need "Qiu Zi" lighting, wood for cooking and logs for building houses, they have to peel "Qiu Zi" in the mountains, and illegal cutting of trees has become the only choice. Since modern times, with the improvement of science and technology, human dependence on the direct use of natural objects has weakened and personal economic rationality has increased. Especially since the reform and opening up, the market-oriented economic reform has greatly aroused people's concern for their own interests, and the impact of consumer culture has also made the desire for material needs expand day by day. More and more people steal rare animals and plants and chop down trees indiscriminately, which makes the ecological environment worse and worse.

The area with three parallel rivers is also a hot spot where tourism has just started. It should be an area with a high concept of resource and environmental protection and a high starting point. Unfortunately, there are some phenomena that hinder the protection of resources and environment in this area, which once again exposes the misunderstanding of the relationship between environmental resources and tourism resources. Due to the influence of human activities, lakes and wetlands are facing the dilemma of gradually drying up. In addition, the melting of snow-capped mountains and the disappearance of glaciers have reduced the water supply of rivers, which not only affects the overall landscape of tourist attractions, but also affects local human drinking water and animal husbandry production activities. Man-made pollution in scenic spots, such as the construction of tourist roads on both sides of Tiger Leaping Gorge and the excavation of some observation decks, has destroyed the tourist landscape to a considerable extent. Shangri-La Xiagei Hot Spring is a typical geological landscape of conical carbonate spring formed by modern hot springs, and it is a tourist scenic spot with great ornamental and scientific research value. The spray holes in this scenic spot are even rarer. However, in the development of scenic spots, blind pursuit of economic benefits without knowing the geological structure and laws of spray holes and attempts to develop spray holes into "sauna" places have seriously damaged the rare tourist geological landscape, which belongs to man-made pollution in the tourist natural landscape.

So how to give full play to minority culture to protect the ecological environment?

1 It is necessary to pass the property law and strengthen the protection of resources according to law.

A clear definition of property rights can enhance people's awareness of rights. Specific to the field of environmental resources, it is to let social individuals know that the assets they own and operate have the right not to be polluted or destroyed by others; And their own production and consumption have no right to use other people's assets to discharge pollutants or damage other people's assets for free. Clear property rights can make people have clear expectations, because some environmental pollution and damage can not be remedied, once pollution will cause permanent losses, prevention in advance is the most ideal way.

2. Establish an ecological migration system

In remote and ecologically sensitive poverty-stricken areas, population growth is the main reason for ecological degradation. The improvement of ecological environment quality brought by the introduction of technology and the investment of capital will become meaningless because of the increase of population. For these areas with relatively weak ecological self-regulation ability and a vicious circle between population pressure and ecological degradation, we can develop and construct some eco-economic zones and industrial projects in areas with similar customs, good water resources and great ecological environment potential, create employment opportunities, and relocate part of the population on a voluntary basis to alleviate the pressure of overpopulation on the ecological environment in these areas. The compensation effect is often more obvious by moving out its population, reducing the population pressure in the region and giving the ecosystem a chance to recuperate.

The state should increase the ecological compensation for the three parallel rivers and effectively protect the interests of ethnic minorities. The compensation mechanism of ecological environment should be multi-level. First, across the country, it is necessary and obligatory for developed regions to increase financial and technical support for the ecological functional zones with three parallel rivers; Second, the downstream areas actively make necessary compensation for the upstream ecological protection areas, which can be inter-provincial or inter-city and county within the province; Third, compensation between different local industries, different ecological factors or natural resources development units. When increasing financial transfer payments to the western region, especially to ethnic minority areas, the state should take ecological environment compensation, especially the financial reduction caused by ecological environment, as an important factor in calculating the allocation of financial transfer payments. The national ecological environment compensation mechanism should be based on legalization. First of all, it is necessary to strengthen the legislation of ecological protection and provide legal basis for establishing the compensation mechanism of ecological environment, which is the fundamental guarantee for establishing and perfecting the compensation mechanism of ecological protection. On the other hand, in order to ensure the long-term and stable support of intergovernmental financial transfer payments for ecological environment protection in poverty-stricken areas, it is also necessary to give clear provisions in the law. Secondly, it is necessary to formulate the natural ecological protection law, uniformly stipulate and coordinate the principles, policies, systems and measures of natural resources development and management, ecological environment protection and construction, ecological environment investment and compensation, and ensure the establishment of ecological environment compensation mechanism. Secondly, it is necessary to establish a unified eco-environmental tax collection and management system through legislation and standardize the scope of use.