Showing papers on "Traditional knowledge published in 2012"
TL;DR: In this article, the authors present a process for weaving indigenous and mainstream knowledges within science educational curricula and other science arenas, assuming participants include recognized holders of traditional ecological knowledge (we prefer "Indigenous knowledge" or "Traditional Knowledge") and others with expertise in mainstream science.
Abstract: This is a process article for weaving indigenous and mainstream knowledges within science educational curricula and other science arenas, assuming participants include recognized holders of traditional ecological knowledge (we prefer “Indigenous Knowledge” or “Traditional Knowledge”) and others with expertise in mainstream science. It is based on the “Integrative Science” undergraduate program created at Cape Breton University to bring together indigenous and mainstream sciences and ways of knowing, as well as related Integrative Science endeavors in science research, application, and outreach. A brief historical outline for that experiential journey is provided and eight “Lessons Learned” listed. The first, namely “acknowledge that we need each other and must engage in a co-learning journey” is explained as key for the success of weaving efforts. The second, namely “be guided by Two-Eyed Seeing”, is considered the most profound because it is central to the whole of a co-learning journey and the article’s discussion is focussed through it. The eighth lesson, “develop an advisory council of willing, knowledgeable stakeholders”, is considered critical for sustaining success over the long-term given that institutional and community politics profoundly influence the resourcing and recruitment of any academic program and thus can help foster success, or sabotage it. The scope of relevance for Two-Eyed Seeing is broad and its uptake across Canada is sketched; the article also places it in the context of emerging theory for transdisciplinary research. The article concludes with thoughts on why “Two-Eyed Seeing” may seem to be desired or resisted as a label in different settings.
Traditional Indian education is an expression of environmental education par excellence. It is an environmental education process that can have a profound meaning for the kind of modern education required to face the challenges of living in the world of the twenty-first century (Cajete (2010), p. 1128, emphasis as in original).
As two-eyed seeing implies, people familiar with both knowledge systems can uniquely combine the two in various ways to meet a challenge or task at hand. In the context of environmental crises alone, a combination of both seems essential (Aikenhead and Michell (2011), p. 114).
484 citations
27 Sep 2012
TL;DR: In this article, the authors look into the damaging effects of climate change on Indigenous cultures and marginalized populations, including small islands, high-altitude zones, desert margins and the circumpolar Arctic.
Abstract: This UNESCO report looks into the damaging effects of climate change on Indigenous cultures. When considering climate change, indigenous peoples and marginalized populations warrant particular attention. Impacts on their territories and communities are anticipated to be both early and severe due to their location in vulnerable environments, including small islands, high-altitude zones, desert margins and the circumpolar Arctic. Indeed, climate change poses a direct threat to many indigenous societies due to their continuing reliance upon resource-based livelihoods. Heightened exposure to negative impacts, however, is not the only reason for specific attention and concern. As many indigenous societies are socially and culturally distinct from mainstream society, decisions, policies and actions undertaken by the majority, even if well-intended, may prove inadequate, ill-adapted, and even inappropriate. There is therefore a need to understand the specific vulnerabilities, concerns, adaptation capacities and longer-term aspirations of indigenous peoples and marginalized communities throughout the world. Indigenous and traditional knowledge contribute to this broader understanding.
330 citations
TL;DR: In this paper, the authors examined the role of traditional ecological knowledge and shared systems of beliefs in building long-term social-ecological resilience to environmental extremes in 13 villages of the Donana region, southwestern Spain through interviews, focus groups, and systematic reviews of historical archives.
Abstract: Research in the last decade has emphasised the potential contribution of traditional ecological knowledge to cope with challenges from global environmental change. This research examines the role of traditional ecological knowledge and shared systems of beliefs in building long-term social–ecological resilience to environmental extremes. Data were collected from 13 villages of the Donana region, southwestern Spain, through interviews, focus groups, and systematic reviews of historical archives. First, we assess adaptive practices to cope with environmental change. Then, we use historical records of religious ceremonies (1577–1956) to reconstruct collective responses to environmental extremes. Our results (1) show how environmental extremes could induce social and economic crises through declines in ecosystem services and (2) identify practices to cope with recurrent disturbance and institutional devices developed in response to environmental extremes. We conclude that traditional ecological knowledge and shared systems of beliefs can facilitate collective responses to crises and contribute to the maintenance of long-term resilience of social–ecological systems.
226 citations
TL;DR: In this article, the authors surveyed the global literature relating to the local and traditional ecological knowledge (LTK) of marine environments and analyzed what knowledge has been collected and with what aims and results, and suggested how such an infrastructure might be advanced through collaborative projects and bridging institutions that highlight the importance of trust-building and the involvement of communities in all stages of research.
Abstract: Local and traditional ecological knowledge (LTK) is increasingly recognized as an important component of scientific research, conservation, and resource management. Especially where there are gaps in the scientific literature, LTK can be a critical source of basic environmental data; this situation is particularly apparent in the case of marine ecosystems, about which comparatively less is known than terrestrial ones. We surveyed the global literature relating to the LTK of marine environments and analyzed what knowledge has been collected and with what aims and results. A large proportion of LTK which has been documented by researchers consists of species-specific information that is important for traditional resource use. However, knowledge relating to marine ecology, environmental change, and contemporary resource management practices is increasingly emphasized in the literature. Today, marine LTK is being used to provide historical and contemporary baseline information, suggest stewardship techniques, improve conservation planning and practice, and to resolve management disputes. Still, comparatively few studies are geared toward the practicalities of developing a truly collaborative, adaptive, and resilient management infrastructure that is embracive of modern science and LTK and practices in marine environments. Based on the literature, we thus suggest how such an infrastructure might be advanced through collaborative projects and "bridging" institutions that highlight the importance of trust-building and the involvement of communities in all stages of research, and the importance of shared interest in project objectives, settings (seascapes), and outcomes.
221 citations
TL;DR: The effects of ‘White’, Anglo-Australian cultural dominance in health service delivery to Indigenous Australians is explored using race as an organising principle, underpinned by relations of power to more deeply interrogate the role ‘Whiteness’ plays in Indigenous health care.
Abstract: Indigenous peoples have worse health than non-Indigenous, are over-represented amongst the poor and disadvantaged, have lower life expectancies, and success in improving disparities is limited. To address this, research usually focuses on disadvantaged and marginalised groups, offering only partial understanding of influences underpinning slow progress. Critical analysis is also required of those with the power to perpetuate or improve health inequities. In this paper, using Australia as a case example, we explore the effects of ‘White’, Anglo-Australian cultural dominance in health service delivery to Indigenous Australians. We address the issue using race as an organising principle, underpinned by relations of power. Interviews with non-Indigenous medical practitioners in Western Australia with extensive experience in Indigenous health encouraged reflection and articulation of their insights into factors promoting or impeding quality health care to Indigenous Australians. Interviews were audio-taped and transcribed. An inductive, exploratory analysis identified key themes that were reviewed and interrogated in light of existing literature on health care to Indigenous people, race and disadvantage. The researchers’ past experience, knowledge and understanding of health care and Indigenous health assisted with data interpretation. Informal discussions were also held with colleagues working professionally in Indigenous policy, practice and community settings. Racism emerged as a key issue, leading us to more deeply interrogate the role ‘Whiteness’ plays in Indigenous health care. While Whiteness can refer to skin colour, it also represents a racialized social structure where Indigenous knowledge, beliefs and values are subjugated to the dominant western biomedical model in policy and practice. Racism towards Indigenous patients in health services was institutional and interpersonal. Internalised racism was manifest when Indigenous patients incorporated racist attitudes and beliefs into their lived experience, lowering expectations and their sense of self-worth. Current health policies and practices favour standardised care where the voice of those who are marginalised is often absent. Examining the effectiveness of such models in reducing health disparities requires health providers to critically reflect on whether policies and practices promote or compromise Indigenous health and wellbeing - an important step in changing the discourse that places Indigenous people at the centre of the problem.
210 citations
TL;DR: In this paper, a typology of Indigenous engagement in environmental management, derived through comparative analysis of 21 Australian case studies, and consider its implications for the integration of Indigenous Ecological Knowledge (IEK) with western science is presented.
Abstract: Indigenous peoples now engage with many decentralized approaches to environmental management that offer opportunities for integration of Indigenous Ecological Knowledge (IEK) and western science to promote cultural diversity in the management of social-ecological system sustainability. Nevertheless, processes of combining IEK with western science are diverse and affected by numerous factors, including the adaptive co-management context, the intrinsic characteristics of the natural resources, and the governance systems. We present a typology of Indigenous engagement in environmental management, derived through comparative analysis of 21 Australian case studies, and consider its implications for the integration of IEK with western science. Sociological and rational choice institutionalism underpin our analytical framework, which differentiates on three axes: (1) power sharing, incorporating decision making, rules definition, resource values and property rights; (2) participation, incorporating participatory processes, organizations engaged, and coordination approaches; (3) intercultural purpose, incorporating purposes of environmental management, Indigenous engagement, Indigenous development and capacity building. Our typology groups engagement into four types: Indigenous governed collaborations; Indigenous-driven co-governance; agency-driven co-governance; and agency governance. From our analysis of manifestations of knowledge integration across the types, we argue that Indigenous governance and Indigenous-driven co-governance provides better prospects for integration of IEK and western science for sustainability of social-ecological systems. Supporting Indigenous governance without, or with only a limited requirement for power sharing with other agencies sustains the distinct Indigenous cultural purposes underpinning IEK, and benefits knowledge integration. We conclude by advocating that the typology be applied to test its general effectiveness in guiding practitioners and researchers to develop robust governance for Indigenous knowledge integration in environmental management.
172 citations
01 Jan 2012
TL;DR: In this paper, a typology of Indigenous engagement in environmental management, derived through comparative analysis of 21 Australian case studies, and consider its implications for the integration of Indigenous Ecological Knowledge (IEK) with western science.
Abstract: Indigenous peoples now engage with many decentralized approaches to environmental management that offer opportunities for integration of Indigenous Ecological Knowledge (IEK) and western science to promote cultural diversity in the management of social-ecological system sustainability. Nevertheless, processes of combining IEK with western science are diverse and affected by numerous factors, including the adaptive co-management context, the intrinsic characteristics of the natural resources, and the governance systems. We present a typology of Indigenous engagement in environmental management, derived through comparative analysis of 21 Australian case studies, and consider its implications for the integration of IEK with western science. Sociological and rational choice institutionalism underpin our analytical framework, which differentiates on three axes: (1) power sharing, incorporating decision making, rules definition, resource values and property rights; (2) participation, incorporating participatory processes, organizations engaged, and coordination approaches; (3) intercultural purpose, incorporating purposes of environmental management, Indigenous engagement, Indigenous development and capacity building. Our typology groups engagement into four types: Indigenous governed collaborations; Indigenous-driven co- governance; agency-driven co-governance; and agency governance. From our analysis of manifestations of knowledge integration across the types, we argue that Indigenous governance and Indigenous-driven co-governance provides better prospects for integration of IEK and western science for sustainability of social-ecological systems. Supporting Indigenous governance without, or with only a limited requirement for power sharing with other agencies sustains the distinct Indigenous cultural purposes underpinning IEK, and benefits knowledge integration. We conclude by advocating that the typology be applied to test its general effectiveness in guiding practitioners and researchers to develop robust governance for Indigenous knowledge integration in environmental management.
169 citations
TL;DR: A review of traditional uses of medicinal plants by the Aboriginal people of the entire Canadian boreal forest is presented in order to provide comprehensive documentation, identify research gaps, and suggest perspectives for future research.
Abstract: The boreal forest of Canada is home to several hundred thousands Aboriginal people who have been using medicinal plants in traditional health care systems for thousands of years. This knowledge, transmitted by oral tradition from generation to generation, has been eroding in recent decades due to rapid cultural change. Until now, published reviews about traditional uses of medicinal plants in boreal Canada have focused either on particular Aboriginal groups or on restricted regions. Here, we present a review of traditional uses of medicinal plants by the Aboriginal people of the entire Canadian boreal forest in order to provide comprehensive documentation, identify research gaps, and suggest perspectives for future research. A review of the literature published in scientific journals, books, theses and reports. A total of 546 medicinal plant taxa used by the Aboriginal people of the Canadian boreal forest were reported in the reviewed literature. These plants were used to treat 28 disease and disorder categories, with the highest number of species being used for gastro-intestinal disorders, followed by musculoskeletal disorders. Herbs were the primary source of medicinal plants, followed by shrubs. The medicinal knowledge of Aboriginal peoples of the western Canadian boreal forest has been given considerably less attention by researchers. Canada is lacking comprehensive policy on harvesting, conservation and use of medicinal plants. This could be explained by the illusion of an infinite boreal forest, or by the fact that many boreal medicinal plant species are widely distributed. To our knowledge, this review is the most comprehensive to date to reveal the rich traditional medicinal knowledge of Aboriginal peoples of the Canadian boreal forest. Future ethnobotanical research endeavours should focus on documenting the knowledge held by Aboriginal groups that have so far received less attention, particularly those of the western boreal forest. In addition, several critical issues need to be addressed regarding the legal, ethical and cultural aspects of the conservation of medicinal plant species and the protection of the associated traditional knowledge.
155 citations
TL;DR: The study documented many well known and effective medicinal species of relevance for human healthcare, including for the treatment of malaria which is rampant in the area as it is in many parts of Ethiopia.
Abstract: Background
Ethiopian plants have shown remarkably effective medicinal values for many human and livestock ailments. Some research results are found on medicinal plants of the south, south west, central, north and north western parts of Ethiopia. However, there is lack of data that quantitatively assesses the resource potential and the indigenous knowledge on use and management of medicinal plants in eastern Ethiopia. The main thrust of the present ethnobotanical study centres around the potential and use of traditional medicinal plants by pastoral and agro-pastoral communities in Babile Wereda (district) of eastern Ethiopia. The results can be used for setting up of conservation priorities, preservation of local biocultural knowledge with sustainable use and development of the resource.
145 citations
TL;DR: Interestingly, this study revealed that young people who spend most of the time in the forest as herdsmen are particularly knowledgeable of wild fruit plants, which indicate rich traditional knowledge of local people about WEP.
Abstract: Wild edible plants (WEP) provide staple and supplement foods, as well as cash income to local communities, thus favouring food security. However, WEP are largely ignored in land use planning and implementation, economic development, and biodiversity conservation. Moreover, WEP-related traditional knowledge is rapidly eroding. Therefore, we designed this study to fulfill a part of the knowledge gap by providing data on diversity, traditional knowledge, economic potential, and conservation value of WEP from Nepal. The information was collected through focus group discussions and key informant interviews. Percentage of general utility of the plants among the study communities was evaluated using the Chi-square (χ2) test of homogeneity. High priority species were identified after consultation with the local stakeholders followed by scoring based on defined criteria. Pairwise ranking was used to assess ethnoecological knowledge to identify the threats to WEP. We documented 81 species belonging to Angiosperms (74), Pteridophytes (5), and Fungi (2). Most of the species were used as fruits (44 species) followed by vegetables (36). Almost half of the species (47%) were also used for purposes other than food. From the species with market value (37% of the total), 10 were identified as high priority species. Pairwise ranking revealed that WEP are threatened mostly by habitat destruction, land-use change and over-harvesting. Some of these plants are crop wild relatives and could thus be used for crop improvement. Interestingly, our study also revealed that young people who spend most of the time in the forest as herdsmen are particularly knowledgeable of wild fruit plants. We provide empirical evidence from a relatively large area of Nepal about diversity and status of WEP, as well as methodological insights about the proper knowledge holders to consult. Regarding the unique and important knowledge they have on WEP, young people should be included when recruiting participants to ethnobotanical studies or to any type of consultation about WEP. The habit of using wild edible plants is still alive and is a traditional culinary practice that demonstrates rich traditional knowledge of local people. WEP were found to be important for livelihood as well as showing great potential for crop improvement. Priority species should be promoted for income generation activities through sustainable collection and trade. Communities should engage in minimizing the threats to these valuable resources.
138 citations
TL;DR: The authors examines the production of Western knowledge and its validation, imposition, and effects on indigenous people and their knowledge and argues that there is a relationship between knowledge producers and their motives with the society in which they live.
Abstract: There has been a persistent contest among contemporary scholars over what is considered legitimate knowledge. This contest has implications on ways of knowing, organizing society, and responding to environmental challenges. The Western education system is a hybrid of different knowledge, adopted through European global expansion, to enrich our learning in formal educational settings. This article examines the production of Western knowledge and its validation, imposition, and effects on indigenous people and their knowledge. The author argues that there is a relationship between knowledge producers and their motives with the society in which they live. This relationship influences what is considered “legitimate knowledge” in society, politics, and economy in non-Western contexts.
01 Sep 2012
TL;DR: For example, the authors show that the transformative reach of neoliberal science regimes extends outside the university into various forms of extramural science, such as citizen science, crowdsourcing, indigenous knowledge, and local knowledge.
Abstract: In order for nature/society scholars to understand the dynamics of envi- ronmental appropriation, commercialization, and privatization, we must attend to the production of the environmental science that enables them. Case studies from anthro- pology, geography, history of science, science and technology studies, and sociology demonstrate that the neoliberal forces whose application we study and contest are also changing the production of environmental knowledge claims both inside and outside the university. Neoliberalism's core epistemological claim about the market's superior- ity as information processor has made restructuring the university a surprisingly cen- tral project. Further, because knowledge has become a key site of capital accumulation, the transformative reach of neoliberal science regimes extends outside the university into the various forms of extramural science, such as citizen science, crowdsourcing, indigenous knowledge, and local knowledge. Neoliberal science regimes' impacts on these forms of extramural science are strikingly similar, and quite diff erent from the most common consequences within academia.
TL;DR: In this article, the authors show that indigenous knowledge has the potential for contributing far more than is usually permitted in disaster risk reduction, and that no single knowledge form can be a panacea for disaster risk mitigation.
Abstract: No single knowledge form can be a panacea for disaster risk reduction, but, as this article shows, indigenous knowledge has the potential for contributing far more than is usually permitted. Follow...
TL;DR: The contribution of traditional knowledge to conservation and management is increasingly recognized, and implementation endeavours are underway in several countries as discussed by the authors, however, only a few have addressed its contributions to ecological restoration per se.
Abstract: Traditional knowledge has become a topic of considerable interest within the research and development environment. The contribution of traditional knowledge to conservation and management is increasingly recognized, and implementation endeavours are underway in several countries. The current scale of ecosystem degradation underscores the need for restoration interventions. It is increasingly recognized that successful ecological restoration depends on effective coordination of science and traditional ecological knowledge. This paper synthesizes the literature to evaluate the present and potential contribution of traditional knowledge to ecological restoration. Despite a growing number of articles published on traditional knowledge, only a few have addressed its contributions to ecological restoration per se. The main contributions of traditional knowledge to ecological restoration are in construction of reference ecosystems, particularly when historical information is not available; species selection for restoration plantations; site selection for restoration; knowledge about historical land management practices; management of invasive species; and post-restoration monitoring. Traditional knowledge and science are complementary and should be used in conjunction in ecological restoration projects. Incorporation of traditional knowledge can contribute to build a strong partnership for the successful implementation of restoration projects and increase their social acceptability, economical feasibility, and ecological viability.
TL;DR: In this paper, boundary work is used to understand and manage complex social-ecological systems in Australia's Kakadu National Park, where co-management efforts respond to pressing conservation agendas and where the contribution of scientific knowledge and IK is required to better understand and managing complex social ecological systems.
Abstract: The integration and use of Indigenous knowledge to inform contemporary environmental policy decisions and management solutions is a growing global phenomenon. However, there is little critical inquiry about how the interactions between scientific and Indigenous knowledge (IK) systems can be effectively negotiated for the joint management of social-ecological systems. Such issues are urgent on Indigenous lands where co-management efforts respond to pressing conservation agendas and where the contribution of scientific knowledge and IK is required to better understand and manage complex social-ecological systems. We draw on the notion of boundary work to examine how interaction at the boundaries of scientific and IK systems can be managed effectively as a contribution to co-management. The case study of feral animal co-management in Australia’s Kakadu National Park illuminates the work required for local co-managers to bridge the divide between scientific and IK systems and to ensure the translation of knowledge for management decisions. Attributes of effective boundary work demonstrated in this case include: meaningful participation in agenda setting and joint knowledge production to enable co-managers to translate available knowledge into joint feral animal programs, Indigenous and non-Indigenous ranger efforts to broker interactions between knowledge systems that are supported by co-governance arrangements to ensure that boundary work remains accountable, and the production of collaboratively built boundary objects (e.g., feral animal impact assessment data) that helps to coordinate local action between co-managers. This case study illustrates the contribution of boundary work to local co-manager efforts to translate across knowledge systems and across the knowledge-action divide, even when consensus is difficult to achieve.
TL;DR: The authors argue that state policies can compound and contribute to vulnerability of indigenous groups to both natural and policy-driven disasters in many places, and advocate an approach to risk assessment, preparation, and recovery that prioritises partnerships based on recognition, respect, and explicit commitment to justice.
Abstract: A key challenge for contemporary democratic societies is how to respond to disasters in ways that foster just and sustainable outcomes that build resilience, respect human rights, and foster economic, social, and cultural well-being in reasonable timeframes and at reasonable costs. In many places experiencing rapid environmental change, indigenous people continue to exercise some level of self-governance and autonomy, but they also face the burden of rapid social change and hostile or ambiguous policy settings. Drawing largely on experience in northern Australia, this paper argues that state policies can compound and contribute to vulnerability of indigenous groups to both natural and policy-driven disasters in many places. State-sponsored programmes that fail to respect indigenous rights and fail to acknowledge the relevance of indigenous knowledge to both social and environmental recovery entrench patterns of racialised disadvantage and marginalisation and set in train future vulnerabilities and disasters. The paper advocates an approach to risk assessment, preparation, and recovery that prioritises partnerships based on recognition, respect, and explicit commitment to justice. The alternatives are to continue prioritising short-term expediencies and opportunistic pursuit of integration, or subverting indigenous rights and the knowledge systems that underpin them. This paper argues such alternatives are not only unethical, but also ineffective.
TL;DR: In this article, the authors evaluated climate related perception and identifying various adaptation strategies in the low lying areas of North-Eastern Bangladesh and revealed that local experiences in the face of climate change adaptation have merits which need special consideration.
Abstract: Climate change adaptation in the low laying developing countries is becoming crucial at the present time. However, the local knowledge regarding climate change adaptation is not well focused. This study evaluates climate related perception and identifying various adaptation strategies in the low lying areas of North-Eastern Bangladesh. Six focus group discussions and 120 households’ survey were carried out to identify the major climate events in our study areas which were temperature change, drought, heavy rainfall and cyclone and storm surges. Furthermore, main livelihood problems arising from these events were lack of fish availability, scarcity of water in drought seasons and frequent flood in the rainy seasons. Results also revealed that a little portion (10%) of the respondents had well knowledge about the present climate change. However, seasonal livelihood and hazard calendar demonstrated that local people were increasingly changing their livelihood status with changing climatic hazards. At that situation local people tried to adapt themselves with the changing climate through changing their own behavior and introducing some adaptation strategies. We recognized total 16 adaptive measures in the study areas within which crop diversification, floating garden, duck rearing, cage aquaculture, wave protection walls, re-digging of canal and construction of embankments were popular. The present study revealed that local experiences in the face of climate change adaptation have merits which need special consideration. Continuous research and more incentives required for proper documentation and relegate the local adaptation knowledge in the tropic.
TL;DR: In this paper, the authors describe the needs and aspirations of Indigenous people, the engagement strategies employed to elicit Indigenous knowledge, assess Indigenous values, and incorporate the results into three developing water plans.
TL;DR: In this article, a database of more than 140,000 ideas, innovations and traditional knowledge practices has been pooled mainly from 500 districts of India and some other parts of the world.
Abstract: The concern for inclusive or harmonious development is being articulated worldwide. There is a belated realisation that for extreme affordability, there is no choice but to learn from green grassroots innovators and traditional knowledge holders. Honey Bee Network began scouting, spawning and sustaining innovations by knowledge rich-economically poor people more than 20 years ago. A database of more than 140,000 ideas, innovations and traditional knowledge practices has been pooled mainly from 500 districts of India and some other parts of the world. Blending formal and informal science has become imperative. Several new models have been proposed such as long tailored innovations, Kho Kho (relay) model, empathetic innovations, inverted innovations, and grassroots to global (g2G) to illustrate different dimension of innovations for the poor by the poor. The policy implications of these models have been drawn briefly besides explaining the conditions, which must be met for inclusive innovations.
TL;DR: In this article, Hermes, Bang, and Marin consider the role of education for Indigenous languages and frame specific questions of Ojibwe revitalization as part of the wider understanding of the context of community, language, and Indigenous knowledge production.
Abstract: Endangered Indigenous languages have received little attention within the American educational research community. However, within Native American communities, language revitalization is pushing education beyond former iterations of culturally relevant curriculum and has the potential to radically alter how we understand culture and language in education. Situated within this gap, Mary Hermes, Megan Bang, and Ananda Marin consider the role of education for Indigenous languages and frame specific questions of Ojibwe revitalization as a part of the wider understanding of the context of community, language, and Indigenous knowledge production. Through a retrospective analysis of an interactive multimedia materials project, the authors present ways in which design research, retooled to fit the need of communities, may inform language revitalization efforts and assist with the evolution of community-based research design. Broadly aimed at educators, the praxis described in this article draws on community colla...
01 Jan 2012
TL;DR: In this article, boundary work is used to negotiate between scientific and IK systems for the joint management of social-ecological systems in Australia's Kakadu National Park, where the authors demonstrate the contribution of boundary work to local co-managers' efforts to translate across knowledge systems and across knowledge-action divide.
Abstract: The integration and use of Indigenous knowledge to inform contemporary environmental policy decisions and management solutions is a growing global phenomenon. However, there is little critical inquiry about how the interactions between scientific and Indigenous knowledge (IK) systems can be effectively negotiated for the joint management of social- ecological systems. Such issues are urgent on Indigenous lands where co-management efforts respond to pressing conservation agendas and where the contribution of scientific knowledge and IK is required to better understand and manage complex social- ecological systems. We draw on the notion of boundary work to examine how interaction at the boundaries of scientific and IK systems can be managed effectively as a contribution to co-management. The case study of feral animal co-management in Australia's Kakadu National Park illuminates the work required for local co-managers to bridge the divide between scientific and IK systems and to ensure the translation of knowledge for management decisions. Attributes of effective boundary work demonstrated in this case include: meaningful participation in agenda setting and joint knowledge production to enable co- managers to translate available knowledge into joint feral animal programs, Indigenous and non-Indigenous ranger efforts to broker interactions between knowledge systems that are supported by co-governance arrangements to ensure that boundary work remains accountable, and the production of collaboratively built boundary objects (e.g., feral animal impact assessment data) that helps to coordinate local action between co-managers. This case study illustrates the contribution of boundary work to local co-manager efforts to translate across knowledge systems and across the knowledge-action divide, even when consensus is difficult to achieve.
TL;DR: In this article, the authors explored the potential applications of traditional ecological knowledge (TEK) to resource management and adaptation in the Spanish Pyrenees, and found that TEK could contribute to sustainable stewardship and facilitate adaptation by informing pasture monitoring; providing traditional practices to manage mountain vegetation; and preserving knowledge of extensive livestock production strategies.
Abstract: Pastoral production systems in the Spanish Pyrenees have changed dramatically in recent decades, leading to the loss of traditional ecological knowledge (TEK). We documented TEK of pastoralists from two valleys in the western Central Pyrenees of Aragon and explored its potential applications to resource management and adaptation. Pyrenean pastoralists possess extensive knowledge of relationships between terrain, climate, vegetation and animal nutrition and behavior. TEK could contribute to sustainable stewardship and facilitate adaptation by informing pasture monitoring; providing traditional practices to manage mountain vegetation; and preserving knowledge of extensive livestock production strategies, such as transhumance. Institutional barriers to applying TEK include weak economic cooperation among stockmen, their dependence on EU subsidies, and lack of voice in regional government decisions about local resources. A more collaborative, place-based stewardship of the Central Pyrenees might begin with direct involvement of pastoralists in designing monitoring of pasture conditions and vegetation type changes.
TL;DR: In Canada, the water crisis increasingly felt around the world is being experienced primarily in small, usually Indigenous, communities as discussed by the authors, and this issue lies an ongoing struggle to have Indigenous voices heard in the decision-making processes that affect their lives, lands, and waters.
Abstract: In Canada, the water crisis increasingly felt around the world is being experienced primarily in small, usually Indigenous, communities. At the heart of this issue lies an ongoing struggle to have Indigenous voices heard in the decision-making processes that affect their lives, lands, and waters. As part of ancient systems of Traditional Knowledge (TK), Indigenous people bear the knowledge and the responsibility to care for the waters upon which they depend for survival. A series of internationally developed documents has supported Indigenous peoples’ calls for increased recognition of the importance of TK in resolving environmental crises, including those involving water. Ontario provincial and Canadian federal governments have been developing legislative and regulatory documents to help fend off further water-related catastrophes within their jurisdictions. Despite such efforts, a number of barriers to the successful and appropriate involvement of TK in water management remain. Based on years of community-based and policy-related research with First Nations people involved in water-related undertakings, this article highlights progress made to date, and provides Indigenous viewpoints on what further steps need to be taken. Key among these steps are the need to restore and maintain Indigenous access to traditional territories and ways of life, and the requirement for mutually respectful collaboration between TK and Western science.
TL;DR: While it is too late to alter the structure of AR5, there are opportunities to prioritize the recruitment of contributing authors and reviewers with expertise on Indigenous issues, raise awareness among CAs on the characteristics of impacts, adaptation, and vulnerability faced by Indigenous peoples, and highlight how Indigenous perspectives can help broaden the authors' understanding of climate change and policy interventions.
Abstract: This essay examines the extent to which we can expect Indigenous Knowledge, understanding, and voices on climate change (‘Indigenous content’) to be captured in WGII of the IPCC Fifth Assessment Report (AR5), based on an analysis of chapter authorship. Reviewing the publishing history of 309 chapter authors (CAs) to WGII, we document 9 (2.9%) to have published on climate change and Indigenous populations and involved as authors in 6/30 chapters. Drawing upon recent scholarship highlighting how authorship affect structure and content of assessment reports, we argue that, unaddressed, this will affect the extent to which Indigenous content is examined and assessed. While it is too late to alter the structure of AR5, there are opportunities to prioritize the recruitment of contributing authors and reviewers with expertise on Indigenous issues, raise awareness among CAs on the characteristics of impacts, adaptation, and vulnerability faced by Indigenous peoples, and highlight how Indigenous perspectives can help broaden our understanding of climate change and policy interventions.
TL;DR: In this article, the authors conducted ethnographic research with the Inupiaq communities of Noatak and Selawik in northwestern Alaska and found the inseparability of environmental, social, economic, cultural, and political realms for community residents.
Abstract: Arctic ecosystems are undergoing rapid changes as a result of global climate change, with significant implications for the livelihoods of Arctic peoples. In this paper, based on ethnographic research conducted with the Inupiaq communities of Noatak and Selawik in northwestern Alaska, we detail prominent environmental changes observed over the past twenty to thirty years and their impacts on subsistence-based lifestyles. However, we suggest that it is ultimately insufficient to try to understand how Arctic communities are experiencing and responding to climate change in isolation from other stressors. During interviews and participant observation documenting local observations of climatic and related environmental shifts and impacts to subsistence fishing practices, we find the inseparability of environmental, social, economic, cultural, and political realms for community residents. Many of our informants, who live in a mixed economy based on various forms of income and widespread subsistence harvesting of fish and game, perceive and experience climate change as embedded among numerous other factors affecting subsistence patterns and practices. Changing lifestyles, decreasing interest by younger generations in pursuing subsistence livelihoods, and economic challenges are greatly affecting contemporary subsistence patterns and practices in rural Alaska. Observations of climate change are perceived, experienced, and articulated to researchers through a broader lens of these linked lifestyle and cultural shifts. Therefore, we argue that to properly assess and understand the impacts of climate change on the subsistence practices in Arctic communities, we must also consider the total environment of change that is dramatically shaping the relationship between people, communities, and their surrounding environments.
TL;DR: In this article, the authors assess the role of these factors in the application of traditional ecological knowledge (TEK) in the Torres Strait Islands, Australia, where commercial and subsistence fisheries are fundamental to the Indigenous Melanesian culture and livelihoods, and highlight the potential utility of cultural keystone species in stimulating cross-cultural resource governance in developed economies such as Australia.
Abstract: In many developing regions of Melanesia, fishers' traditional ecological knowledge (TEK) has been integrated with western science and management knowledge (SMK) to generate innovative and effective fisheries management Previous research suggests that three factors initiate this process: depleted fishery stocks, limited SMK, and ownership of resources by local communities In other contexts the extent of power-sharing through comanagement, and the cultural significance of species may also be important determinants of knowledge integration Here we assess the role of these factors in the application of TEK in the Torres Strait Islands, Australia, where commercial and subsistence fisheries are fundamental to the Indigenous Melanesian culture and livelihoods In 2009 we surveyed fishery managers and scientists who revealed that TEK had only been recently and sparingly applied in four fisheries (turtle, dugong, lobster, and hand collectables), and only two of the seven species concerned had a combination of depleted stocks, low SMK, and high community ownership Instead, comanagement characteristics and the cultural value of species were the primary determinants of TEK application We suggest that turtles and dugong are cultural keystone species that simultaneously provide important ecosystem services to both islanders' livelihoods and international conservation interests Combined with their ecological scale these species have catalyzed comanagement between indigenous and government stakeholders, precipitating the application of TEK in other fisheries of lesser cultural importance We discuss modifications to governance required to enable knowledge integration to evolve further through adaptive comanagement, and its role in enhancing fisheries management and thus the resilience of the Torres Strait social-ecological system Our study highlights the potential utility of cultural keystone species in stimulating cross-cultural resource governance in developed economies such as Australia
01 Apr 2012
TL;DR: In this paper, the authors examined the role of indigenous knowledge in climate change adaptation in Uganda with specific focus on the Teso sub-region, and identified constraints to indigenous knowledge use for climate adaptation.
Abstract: This study examined the role of indigenous knowledge in climate change adaptation in Uganda with specific focus on the Teso sub-region. Specifically, the study identified indigenous knowledge practices used in climate change adaptation, documented indigenous knowledge in climate observation, and identified constraints to indigenous knowledge use for climate change adaptation. Data was collected using semi-structured questionnaires, individual interviews, focused group discussions and observation of local traditional rites. Local observations confirmed altered climate patterns noticeable from the changes in the planting, weeding and harvesting periods in agriculture, in tree growth, and in wind directions. Farmers still observe the intensity of East-West blowing winds, colour of the clouds in the East, and plant traits for rainfall prediction. In addition, they also rely on the meteorological information disseminated through the local radio stations. Low mastery of indigenous knowledge practices by younger community members and persistently changing weather patterns have challenged community reliance on indigenous knowledge for climate change adaptation. There is need to strengthen dissemination of indigenous knowledge and to integrate modern approaches that strengthen indigenous knowledge in climate change adaptation and resilience.
TL;DR: Interviews with 55 persons who experienced this tsunami suggest that indigenous knowledge about tsunami risk and response in Baie Martelli was well known among key members of the community and was probably largely responsible for the appropriate response.
Abstract: Despite reaching heights of >6 m and destroying a sizeable coastal settlement at the head of Baie Martelli (Pentecost Island, Vanuatu, South Pacific), the 26 November 1999 tsunamis caused only five fatalities from a threatened population of about 300 persons, most of whom fled inland and upslope before the waves struck. This remarkable sur- vival rate is attributed to both indigenous knowledge, largely in the form of kastom knowledge, and information obtained from a video about tsunamis that was shown in the area three weeks earlier. Interviews with 55 persons who experienced this tsunami suggest that indigenous knowledge about tsu- nami risk and response in Baie Martelli was well known among key members of the community and was probably largely responsible for the appropriate response. Future strategies for disaster risk reduction should involve maintaining such indig- enous knowledge in such communities and supplementing this where needed with scientific knowledge filtered through indigenous culture and language.
TL;DR: In this paper, an integrated review of climate change vulnerability for the Alinytjara Wilurara Natural Resources Management region is presented, with a focus on the Anangu Pitjantjatjara YankunytjatJara lands.
Abstract: There is a strong contemporary research and policy focus on climate change risk to communities, places and systems. While the need to understand how climate change will impact on society is valid, the challenge for many vulnerable communities, especially some of the most marginalised, such as remote indigenous communities of north-west South Australia, need to be couched in the context of both immediate risks to livelihoods and long-term challenges of sustainable development. An integrated review of climate change vulnerability for the Alinytjara Wilurara Natural Resources Management region, with a focus on the Anangu Pitjantjatjara Yankunytjatjara lands, suggests that targeted analysis of climate change impacts and adaptation options can overlook broader needs both for people and the environment. Climate change will add to a range of complex challenges for indigenous communities, especially in relation to hazards, such as fire and floods, and local environmental management issues, especially in association with invasive species. To respond to future socio-ecological risk, some targeted responses will need to focus on climate change impacts, but there also needs to be a better understanding of what risk is already apparent within socio-ecosystems and how climate interacts with such systems. Other environmental, social and economic risks may need to be prioritised, or at least strongly integrated into climate change vulnerability assessments. As the capacity to learn how to adapt to risk is developed, the value attributed to traditional ecological knowledge and local indigenous natural resource management must increase, both to provide opportunities for strong local engagement with the adaptation response and to provide broader social development opportunities.
TL;DR: In this article, the authors report a rapid method for rangeland assessments in Kenya, Ethiopia and Uganda by harnessing pastoralists' indigenous knowledge among the Orma, Afar and Karamojong pastoralists.
Abstract: This article reports a rapid method for rangeland assessments in Kenya, Ethiopia and Uganda by harnessing pastoralists' indigenous knowledge among the Orma, Afar and Karamojong pastoralists. The study developed and evaluated a methodological framework for conducting joint assessments with pastoralist range scouts. The framework has four components: selection of ecological and anthropogenic indicators, indicator integration, evaluation of indicator outcomes and regional decision-making systems. The feedbacks between different components were used for information transfer. The framework was applied to the three case studies (using participatory methods). The scouts conducted rangeland assessments using ecological and anthropogenic indicators. Soils, and then vegetation, and finally livestock production were used as the main indicators for understanding rangeland degradation. In addition, pastoralists used key-plant species to assess landscape-grazing suitability and soils to assess landscape-grazing potential. The latter is critical for evaluating potential stocking densities that each landscape could support during the wet or dry grazing seasons. For anthropogenic indicators herders used milk yield, body hair condition, weight gain and mating frequency to assess livestock production performances. Pastoralist scouts assessed rangeland degradation and trends using historical knowledge of the landscapes. The findings confirmed comparable knowledge systems among the three pastoral communities. The methods can be applied across regions where pastoralism still dominates the rural economy. The system of indigenous rangeland assessments and monitoring could rapidly provide information needed by policy makers. Harnessing pastoralists' indigenous rangeland knowledge has implications for participatory research, for verifying and testing methods, as well as for sharing information in order to promote practical rangeland management.