Showing papers on "Traditional knowledge published in 2017"

Indigenous knowledge and implications for the sustainable development agenda

Abstract: With the adoption of the 2030 Agenda for Sustainable Development, the international community committed to address a great number of challenges. Among those emphasised by the SDGs, some are highly relevant for indigenous groups. Education, poverty, access to justice and climate change are only a few of the issues affecting indigenous people's lives. Yet, indigenous groups are not passive actors. Despite being at the mercy of climate hazards and misleading political decisions, the knowledge system they have developed throughout the centuries has helped them to successfully respond to ecological and development challenges. By exploring indigenous cultures and their knowledge systems in greater depth, this article aims to understand how the sustainable development agenda can benefit from these different forms of traditional knowledge. More particularly, it will attempt to explain the main notions in which traditional knowledge is rooted and analyse means of knowledge maintenance and transmission. It will then explore the relationship between indigenous knowledge, sustainable practices and land and resource management, as well as climate change adaptation and disaster risk reduction strategies. These ideas will be supported by a discussion on the need to guarantee indigenous people full access to land and justice in order for them to fully realise their rights. The conclusion reflects on the importance of fostering an integrated system of knowledge in which indigenous groups are involved in knowledge sharing practices and decision making processes.

Beyond services: a process and framework to incorporate cultural, genealogical, place-based, and indigenous relationships in ecosystem service assessments.

Abstract: Cultural ecosystem services (CES) – the non-material benefits realized through human-environmental interactions – contribute to ecosystem service assessments by revealing key social dimensions in natural resource management. Yet there is limited understanding of how CES are experienced by individuals with strong generational and genealogical ties to land. Consequently place-based CES are frequently absent from management policies. We use a case study from Hawaiʻi to: 1) outline a process of eliciting place-based and indigenous CES; 2) develop a Hawai‘i-based CES framework that is adaptable to other place-based communities; 3) demonstrate how place-based CES compare/contrast with standard CES; and 4) discuss how this process can enhance resource management and land-use planning. Through interdisciplinary methods drawing on multiple years of research and workshops in two rural Hawaiʻi communities, we highlight concepts not well captured in the existing CES literature including reciprocal relationships between people and place, sense of security, traditional values, and cultural subsistence. Our framework presents CES from a Hawaiian place-based/indigenous point of view by highlighting four main categories: ʻIke (Knowledge), Mana (Spiritual Landscapes), Pilina Kanaka (Social Interactions), and Ola Mau (Physical and Mental Wellbeing). Ultimately, this research provides a methodology to engage place-based communities when identifying CES in ecosystem service assessments.

Returning fire to the land: celebrating traditional knowledge and fire

Abstract: Indigenous peoples’ detailed traditional knowledge about fire, although superficially referenced in various writings, has not for the most part been analyzed in detail or simulated by resource managers, wildlife biologists, and ecologists.... Instead, scientists have developed the principles and theories of fire ecology, fire behavior and effects models, and concepts of conservation, wildlife management and ecosystem management largely independent of native examples. (Lewis and Anderson 2002, p. 4)

Ethnobotanical study of medicinal plants used against human ailments in Gubalafto District, Northern Ethiopia

Abstract: Traditional medicinal plant species documentation is very crucial in Ethiopia for biodiversity conservation, bioactive chemical extractions and indigenous knowledge retention. Having first observed the inhabitants of Gubalafto District (Northern Ethiopia), the author gathered, recorded, and documented the human traditional medicinal plant species and the associated indigenous knowledge. The study was conducted from February 2013 to January 2015 and used descriptive field survey design. Eighty-four informants were selected from seven study kebeles (sub-districts) in the District through purposive, snowball, and random sampling techniques. Both quantitative and qualitative data were collected through semi-structured interviews, guided field walks, demonstrations, and focus group discussions with the help of guided questions. Data were organized and analyzed by descriptive statistics with SPSS version 20 and Microsoft Office Excel 2007. A total of 135 medicinal plant species within 120 genera and 64 families were documented. Among the species, Ocimum lamiifolium and Rhamnus prinoides scored the highest informant citations and fidelity level value, respectively. In the study area, Asteraceae with 8.1% and herbs with 50.4% plant species were the most used sources for their medicinal uses. A total of 65 ailments were identified as being treated by traditional medicinal plants, among which stomachache (abdominal health problems) was frequently reported. Solanum incanum was reported for the treatment of many of the reported diseases. The leaf, fresh parts, and crushed forms of the medicinal plants were the most preferred in remedy preparations. Oral application was the highest reported administration for 110 preparations. A majority of medicinal plant species existed in the wild without any particular conservation effort. Few informants (about 5%) had only brief notes about the traditional medicinal plants. Ninety percent of the respondents have learned indigenous medicinal plants knowledge from their family members and friends secretly. Orthodox Church schools were found the main place for 65% of healer’s indigenous knowledge origin and experiences. Elders, aged between 40 and 84 years, gave detailed descriptions about traditional medicinal plants. Traditional medicinal plants and associated indigenous knowledge are the main systems to maintain human health in Gubalafto District. But minimal conservation measures were recorded in the community. Thus, in-situ and ex-situ conservation practices and sustainable utilization are required in the District.

Implementation framework for chronic disease intervention effectiveness in Māori and other indigenous communities.

Abstract: About 40% of all health burden in New Zealand is due to cancer, cardiovascular disease, and type 2 diabetes/obesity. Outcomes for Māori (indigenous people) are significantly worse than non-Maori; these inequities mirror those found in indigenous communities elsewhere. Evidence-based interventions with established efficacy may not be effective in indigenous communities without addressing specific implementation challenges. We present an implementation framework for interventions to prevent and treat chronic conditions for Māori and other indigenous communities. The He Pikinga Waiora Implementation Framework has indigenous self-determination at its core and consists of four elements: cultural-centeredness, community engagement, systems thinking, and integrated knowledge translation. All elements have conceptual fit with Kaupapa Māori aspirations (i.e., indigenous knowledge creation, theorizing, and methodology) and all have demonstrated evidence of positive implementation outcomes. A coding scheme derived from the Framework was applied to 13 studies of diabetes prevention in indigenous communities in Australia, Canada, New Zealand, and the United States from a systematic review. Cross-tabulations demonstrated that culture-centeredness (p = .008) and community engagement (p = .009) explained differences in diabetes outcomes and community engagement (p = .098) explained difference in blood pressure outcomes. The He Pikinga Waiora Implementation Framework appears to be well suited to advance implementation science for indigenous communities in general and Māori in particular. The framework has promise as a policy and planning tool to evaluate and design effective interventions for chronic disease prevention in indigenous communities.

The future is behind us: traditional ecological knowledge and resilience over time on Hawai‘i Island

Abstract: Local and traditional ecological knowledge (TEK) systems are thought to be particularly valuable for fostering adaptation and resilience to environmental and climate change. This paper investigates the role of TEK in adaptation to social–ecological change at the community level. It is unique because it takes a longitudinal perspective and draws on historical and contemporary data. We focus on a case study from Hawai‘i where TEK, cultural identity, and their relationships to environmental stewardship are locally seen as the basis for social resilience. We describe how coping strategies and indicators of social resilience have changed over time; the role of TEK in resilience; and the implications for climate change adaptation. Our results show the relative contributions of some strategies to cope with social–ecological change have decreased (e.g., forecasting, storage, and mobility), while others have maintained but adapted (e.g., livelihood diversification, knowledge transmission and storage, communal pooling, and cultural identity), underscoring the importance of considering multiple strategies together to promote community resilience. The article argues that understanding how people responded in the past can suggest relevant and culturally appropriate ways—through specific language, values, reference points, and indicators expressed in narratives, proverbs, and songs—of situating climate change and framing adaptation planning. This research also shows that TEK is vital for adaptation to environmental change broadly and climate change in particular, for subsistence-based, indigenous, rural communities, as well as place-based communities living in mixed economies. Thus, it is relevant for the larger Pacific Islands region and other areas that represent a continuum from rural-to-urban and traditional-to-global economies and lifeways.

Importance of including cultural practices in ecological restoration.

Abstract: Ecosystems worldwide have a long history of use and management by indigenous cultures. However, environmental degradation can reduce the availability of culturally important resources. Ecological restoration aims to repair damage to ecosystems caused by human activity, but it is unclear how often restoration projects incorporate the return of harvesting or traditional life patterns for indigenous communities. We examined the incorporation of cultural use of natural resources into ecological restoration in the context of a culturally important but protected New Zealand bird; among award-winning restoration projects in Australasia and worldwide; and in the peer-reviewed restoration ecology literature. Among New Zealand's culturally important bird species, differences in threat status and availability for hunting were large. These differences indicate the values of a colonizing culture can inhibit harvesting by indigenous people. In Australasia among award-winning ecological restoration projects, <17% involved human use of restored areas beyond aesthetic or recreational use, despite many projects encouraging community participation. Globally, restoration goals differed among regions. For example, in North America, projects were primarily conservation oriented, whereas in Asia and Africa projects frequently focused on restoring cultural harvesting. From 1995 to 2014, the restoration ecology literature contained few references to cultural values or use. We argue that restoration practitioners are missing a vital component for reassembling functional ecosystems. Inclusion of sustainably harvestable areas within restored landscapes may allow for the continuation of traditional practices that shaped ecosystems for millennia, and also aid project success by ensuring community support.

Climate change impact in the Western Himalaya: people’s perception and adaptive strategies

Abstract: The Himalaya represents a vast mountain system and globally valued for its significant role in regulation of global as well as regional climate that has direct impact on biodiversity and ecosystem services crucial for sustenance of millions of people in Himalaya and adjoining areas. However, mountain regions worldwide are impacted by climate change and at the same time represent distinctive area for the assessment of climate related impacts. Climate change impacts in Himalayan region have its implications on food production, natural ecosystems, retreat of glacier, water supply, human and animal health and overall human well being. The livelihood and food security of the people inhabited in region largely depend on climate sensitive sectors i.e. agriculture, livestock, forestry and their interlinkages with each other, and has the potential to break down food and nutritional security as well as livelihood support systems. People’s perception and understanding of climate can be an important asset when it comes to adaptation to climate change impact; however it is not taken into consideration for the development of policy design and implementation of modern mitigation and adaptation strategies by governments and other civil society organizations. The knowledge of local people and farming communities for rural landscape management and sustainable use of bioresources is gaining credence as a key strategy to cope up with the climate change. Therefore, the present study analyzes the indigenous knowledge of local people and their perceptions on climate change, and also documented adaptation approaches at local level in mountain ecosystem of western Himalaya. The study could be useful to policy makers to design appropriate adaptation strategies to cope up with the impacts of climate change.

Critical questions for big data approach in knowledge representation and organization

Abstract: We live in the age of big data, wherein production and analysis of the massive amounts of data in relation to the various interactions of humans, objects and technologies have become a new everyday common. It comes with no surprise that knowledge organization community has also embraced the data-driven inquiry to advance representation, organization and discovery of the knowledge. In particular, semantic technologies allowed to connect knowledge across institutions, platforms and cultures, bringing a new dimension to representation and organization of knowledge. This paper presents analysis of the knowledge organization research that employed a large-scale or big data analysis techniques to find what are methodologies, research questions, and implications of big data approaches are. Analysis of over 500 scholarly works indexed in Library and Information Science Full text and Google Scholar databases suggests advantages of a large-scale data integration approaches. For instance, Baca and Gill (2015) paper presents how semantic technologies have allowed multilingual and cross-cultural representation of Getty Art & Architecture Thesaurus (AAT), the Getty Thesaurus of Geographic Names (TGN) and the Union List of Artist Names (ULAN). Mayr and Zeng (2017) argue that the semantic web standards, such as SKOS, OWL, RDFS, and SPARQL allowes to publish knowledge organization systems (KOS) as Linked Open Data (LOD). Mayr and Zeng proposes the following outcomes of LOD application: transformation of KOS vocabulary into the lightweight OWL ontologies or SKOS vocabulary datasets, and accessibility of the data by means of SPARQL endpoints. However, the data-driven knowledge organization initiatives raise significant questions on whether data-driven access to the knowledge would facilitate and/or transform the use and accessibility of the knowledge organization systems, whether it would help us to understand humans’ knowledge representation, organization and discovery behavior, or whether it would usher new forms of biases, limitations and privacy incursions. A large corpus of knowledge representation and organization research have discussed various biases of knowledge organization systems, such as representation of marginalized and indigenous populations. For instance, indigenous scholars have demonstrated lack of understanding of indigenous epistemologies in representation of indigenous cultures that resulted in limited and partial representation of indigenous knowledge (Doyle, 2006; Metoyer & Doyle, 2015) . Moreover, algorithmic biases that are built-in in platforms and systems, such as Google search engine, are another major concern when it comes to such issues as utilization of user-generated content to complement traditional representation of resources. The data-driven approach also raises ethical issues related to incorporation of user-generated content without users’ consent. In this regard, Ibekwe-SanJuan and Bowker (2017) confront the relevance of universal bibliographic classification and thesaurus, arguing that big data will not remove the need for human constructed systems. Authors also suggest a shift from purely universalist and top-down approach to more descriptive bottom-up approaches that could potentially include diverse viewpoints. Taking into consideration the complexity of the process of representation of knowledge, we argue that data-drive approach would have little to no effect on eliminating limitations and biases of existing knowledge organization and discovery systems. This study suggests that it is necessary to critically interrogate the advantages of big data approach to knowledge representation and organization to spark conversations about the cultural, technological, scholarly, societal and ethical implications of data driven approach to the knowledge representation, organization and discovery. This study argues that while a data-driven approach would certainly be valuable in provision of a large-scale representation of knowledge, only human- and community- centered approaches to knowledge representation and organization would enhance and ensure multifaceted and rich representation of the knowledge. References Baca, M., & Gill, M. (2015). Encoding multilingual knowledge systems in the digital age: The Getty vocabularies. The fifth North American Symposium on Knowledge Organization ( NASKO 2015), June 18-19, 2015, Los Angeles, California. Retrieved from http://www.iskocus.org/NASKO2015proceedings/Gill%20.pdf Doyle, A. M. (2006). Naming and reclaiming indigenous knowledge: Intersections of landscape and experience. In G. Budin, C. Swertz & K.Mitgutsch (Eds.) Advances in knowledge organization (10), Knowledge Organization for a Global Learning Society: Proceedings of the Ninth International ISKO Conference in Vienna, Austria, 2006, Ergon Verlag, Wurzburg, pp. 435-442. Ibekwe-SanJuan, F., & Bowker, G.C. (2017). Implications of big data for knowledge organization. Knowledge Organization, 44 (3) , 187-198. Mayr, P., & Zeng, M. (2017). Knowledge organization systems in the semantic web. International Society for Knowledge Organization (ISKO), UK Conference 2017, September 11-12. 2017, London, UK. Retrieved from http://www.iskouk.org/content/knowledge-organization-systems-kos-semantic-web Metoyer, C. A., & Doyle, A.M. (2015). Introduction. Cataloging & Classification Quarterly,53 (5-6), 475-478.

Representation of Indigenous peoples in climate change reporting

Abstract: This article examines how newspapers reporting on climate change have covered and framed Indigenous peoples. Focusing on eight newspapers in Canada, the USA, Australia, and New Zealand, we examine articles published from 1995 to 2015, and analyze them using content and framing analyses. The impacts of climate change are portrayed as having severe ecological, sociocultural, and health/safety impacts for Indigenous peoples, who are often framed as victims and “harbingers” of climate change. There is a strong focus on stories reporting on the Arctic. The lack of substantive discussion of colonialism or marginalization in the reviewed stories limits media portrayal of the structural roots of vulnerability, rendering climate change as a problem for, rather than of society. Indigenous and traditional knowledge is widely discussed, but principally as a means of corroborating scientific knowledge, or in accordance with romanticized portrayals of Indigenous peoples. Widespread disparities in the volume, content, and framing of coverage are also observed across the four nations.

The Value of Traditional Ecological Knowledge for the Environmental Health Sciences and Biomedical Research.

Abstract: Background: Traditional Ecological Knowledge (TEK) is a term, relatively new to Western science, that encompasses a subset of traditional knowledge maintained by Indigenous nations about the relati...

The Role of Traditional Knowledge in Building Adaptive Capacity for Climate Change: Perspectives from Vanuatu

Abstract: There is increasing recognition of traditional knowledge as an important store of information and practices for building adaptive capacity for climate change in the Pacific. However, empirical research and documentation of how Pacific Islanders experience climate change, identify relevant adaptation options, and mobilize their adaptive capacity, including traditional knowledge, remains limited. Given this context, indigenous islander perspectives on traditional knowledge and its role in building their adaptive capacity are examined in this article. The author draws on research with the Nakanamanga-speaking peoples of Tongoa Island, Vanuatu. This research documents traditional knowledge relating to weather and climate observations; resource use and management; social networks; local leadership; and values and beliefs in these indigenous communities and reveals differing perspectives about its potential to enhance local adaptive capacity. It highlights indigenous concerns about self-reliance, cultur...

Integrating ethnobiological knowledge into biodiversity conservation in the Eastern Himalayas

Abstract: Biocultural knowledge provides valuable insight into ecological processes, and can guide conservation practitioners in local contexts. In many regions, however, such knowledge is underutilized due to its often-fragmented record in disparate sources. In this article, we review and apply ethnobiological knowledge to biodiversity conservation in the Eastern Himalayas. Using Sikkim, India as a case study, we: (i) traced the history and trends of ethnobiological documentation; (ii) identified priority species and habitat types; and, (iii) analyzed within and among community differences pertaining to species use and management. Our results revealed that Sikkim is a biocultural hotspot, where six ethnic communities and 1128 species engage in biocultural relationships. Since the mid-1800s, the number of ethnobiological publications from Sikkim has exponentially increased; however, our results also indicate that much of this knowledge is both unwritten and partitioned within an aging, gendered, and caste or ethnic group-specific stratum of society. Reviewed species were primarily wild or wild cultivated, native to subtropical and temperate forests, and pend IUCN Red List of Threatened Species assessment. Our results demonstrate the value of engaging local knowledge holders as active participants in conservation, and suggest the need for further ethnobiological research in the Eastern Himalayas. Our interdisciplinary approach, which included rank indices and geospatial modelling, can help integrate diverse datasets into evidence-based policy.

Traditional knowledge hiding in plain sight - twenty-first century ethnobotany of the Chácobo in Beni, Bolivia.

Abstract: The Chacobo are a Panoan speaking tribe of about 1000 members (300+ adults) in Beni, Bolivia. Originally nomadic, the Chacabo were relocated to their current main location in the 1960s. Researchers have visited the Chacabo since 1911. A first more detailed anthropological report exists from the late 1960s, and ecological–ethnobotanical studies were conducted in the 1980s and 1990s. The presented work represents a complete ethnobotanical inventory of the entire adult Chacobo population, with interviews and plant collection conducted directly by Chacobo counterparts. Based on previous reports and our preliminary studies, we hypothesized that twenty-first century Chacobo plant use centered on income generation, and that traditional plant use related to household utensils, medicine and traditional crop varieties had almost disappeared. To test this hypothesis, we started the “Chacobo Ethnobotany Project,” training 10 indigenous Chacobo participants in ethnobotanical interview and plant collection techniques, in order to more fully document Chacobo knowledge and avoid the influence of foreign interviewers. Our study found 331 useful plant species in 241genera of 95 plant families, with leaves, roots and bark being the most commonly used plant parts The comprehensive documentation that these methods enabled completely nullified our initial hypothesis of knowledge loss. Traditional crop varieties are still widely grown and traditional knowledge is alive. Moreover, it is being actively recuperated in certain domains by the younger generation. Most Chacobo know, and can name, traditional utensils and tools, although only the older generation has still the skills to manufacture them. While many Chacobo still know the names and uses of medicinal species, the younger generation is however often unsure how to identify them. In this paper we illustrate the complexity of perspectives on knowledge at different ages, and the persistence of knowledge over almost a century. We found that traditional knowledge was only partially affected by the processes of exposure to a market economy, and that different knowledge domains experienced different trends as a result of these changes. Overall knowledge was widely distributed, and we did not observe a directional knowledge loss. We stress the importance to not directly conclude processes of knowledge loss, cultural erosion or acculturation when comparing the knowledge of different age groups.

Diversity of use and local knowledge of wild and cultivated plants in the Eastern Cape province, South Africa

Abstract: Traditional ecological knowledge among indigenous communities plays an important role in retaining cultural identity and achieving sustainable natural resource management. Hundreds of millions of people mostly in developing countries derive a substantial part of their subsistence and income from plant resources. The aim of this study was to assess useful plant species diversity, plant use categories and local knowledge of both wild and cultivated useful species in the Eastern Cape province, South Africa. The study was conducted in six villages in the Eastern Cape province, South Africa between June 2014 and March 2017. Data on socio-economic characteristics of the participants, useful plants harvested from the wild, managed in home gardens were documented by means of questionnaires, observation and guided field walks with 138 participants. A total of 125 plant species belonging to 54 genera were recorded from the study area. More than half of the species (59.2%) are from 13 families, Apiaceae, Apocynaceae, Araliaceae, Asparagaceae, Asphodelaceae, Asteraceae, Fabaceae, Lamiaceae, Malvaceae, Myrtaceae, Poaceae, Rosaceae and Solanaceae. More than a third of the useful plants (37.6%) documented in this study are exotic to South Africa. About three quarters of the documented species (74.4%) were collected from the wild, while 20.8% were cultivated and 4.8% were spontaneous. Majority of the species (62.4%) were used as herbal medicines, followed by food plants (30.4%), ethnoveterinary medicine (18.4%), construction timber and thatching (11.2%). Other minor plant use categories (1–5%) included firewood, browse, live fence, ornamentals, brooms and crafts. This study demonstrated that local people in the Eastern Cape province harbour important information on local vegetation that provides people with food, fuel and medicines, as well as materials for construction and the manufacturing of crafts and many other products. This study also demonstrated the dynamism of traditional ecological knowledge, practices and beliefs of local people demonstrated by the incorporation of exotic plants in their diets and indigenous pharmacopoeia.

Special Report on the Role of Open Educational Resources in Supporting the Sustainable Development Goal 4: Quality Education Challenges and Opportunities

Abstract: Open Educational Resources (OER) and their offspring, Massive Open Online Courses (MOOCs), are becoming important factors in achieving the Sustainable Development Goal 4: Quality Education (SDG4). This was recognised early on by UNESCO in 2004 when they first coined the term “Open Educational Resources” and in 2012 with the OER Paris Declaration. UNESCO is continuing its support of OER with the 2nd OER Summit in September 2017. There is recognition that OER and MOOCs, while not being the solution to the world's educational crises, will play an important, if not essential, role. The OER movement is less than 15 years old and is growing rapidly as more and more nations and institutions adopt the view that publicly-funded research and educational content belongs to the people and should therefore be open and accessible to them. Canada can play an important role in supporting SDG4 by increasing its support for OER and open education in general, both in Canada and abroad.

Ethnozoological study of animals based medicine used by traditional healers and indigenous inhabitants in the adjoining areas of Gibbon Wildlife Sanctuary, Assam, India.

Abstract: India has an immense faunal, floral, as well as cultural diversity with many ethnic communities who are primarily dependent on the traditional medicinal system for their primary health care. Documentation and evaluation of this indigenous remedial knowledge may be helpful to establish new drugs for human health. The present study is intended to look into different zootherapeutic medicinal uses in the traditional health care system among the native inhabitants adjacent to the Gibbon Wildlife Sanctuary, Assam, India. Field survey was carried out from March 2015 to August 2015 by personal interviews through semi-structured questionnaires. In some cases where participants were uncomfortable with the questionnaires, informal interviews and open group discussions were conducted with a total of 62 indigenous respondents (43 male and 19 female) who provided the information regarding various medicinal uses of animals and their products (local name of animal, mode of preparation, application etc). The study recorded a total of 44 different species, 44 genera and 36 families of animals which are used for the treatment of 40 different ailments. Insects occupied the highest uses (30.9%), followed by mammals (23.8%), fishes (16.7%), reptiles (11.9%), amphibians (7.1%), annelids (4.8%) and gastropods (4.8%). Further, some zootherapeutic animals i.e. cockroach (Periplaneta americana), praying mantis (Mantis religiosa) and earthworms (Metaphire houletti, Pheretima posthum) are used for the treatment of asthma, otorrhoea and cancer respectively. The findings suggest that the traditional zootherapeutic remedial measures followed by the native people adjacent to Gibbon Wildlife Sanctuary plays an important role in their primary health care. The documentation of this indigenous knowledge on animal based medicines should be very helpful in the formulation of strategies for sustainable management and conservation of bio-resources as well as providing potential for the novel drugs discovery.

Integrating local knowledge for climate change adaptation in Yucatán, Mexico

Abstract: The importance of local knowledge and traditional practices is now recognized by disaster risk reduction specialists, particularly in the aftermath of the tsunami in the Indian Ocean in 2004. However, these frequently used practices by local populations are not yet recognized by all actors involved in disaster prevention. This research seeks to identify local traditional practices which are connected to hydro-meteorological phenomena and climate change in the coastal areas of the Yucatan Peninsula in the Rio Lagartos Biosphere Reserve. The identification process requires observation, documentation, validation and categorization of local traditional knowledge. The traditional practices (mainly by fishermen as well as some farmers) examined specifically among the coastal populations relate to their habitat, natural resources, and fishing practices. Recognizing and valuing traditional knowledge will help improve resilience to the impact of disasters and the effects of climate change among coastal populations.

Decolonising methodology: who benefits from indigenous knowledge research?

Abstract: It is common for indigenous knowledge (IK) researchers in South Africa to conduct studies within conventional Western paradigms, especially in the field of IK–science curriculum integration. The scientific paradigm usually takes precedence and research publishing follows the rules of the academy. There is an inherent paradox in this practice. An endeavour that aims to redress Western knowledge hegemony and decolonise the school science curriculum often judges its own value in terms of the very system it critiques. While much useful work has been done in IK–science curriculum integration, and calls are made for appreciating both knowledge systems, it is concerning that the research knowledge is available to academics and generally not to indigenous communities who are usually cocontributors (at least) to the research data. This paper argues for research processes and outcomes that could benefit indigenous communities. We present examples drawn from three science curriculum studies in different areas of South Africa. We briefly describe the research contexts, and the ways that the researchers sought to ensure knowledge was shared in relevant representations with each community. We also discuss some of the dilemmas we encountered and offer suggestions for strengthening knowledge dissemination, appreciation, preservation, as well as reimagining IK for new generations.

Evaluating the Effects of Climate Change on Indigenous Marine Mammal Hunting in Northern and Western Alaska Using Traditional Knowledge

Abstract: Inupiaq, Yup’ik, and Cup’ik hunters in 14 Alaska Native communities described a rapidly changing marine environment in qualitative traditional knowledge interviews conducted over the course of a decade with 110 individuals. Based on their observations, sea ice conditions are the most notable change, with later freeze-up, thinner and less reliable ice, and earlier and more rapid break-up. Marine mammal populations in northern and western Alaska have been affected by changes in the physical environment, with alterations to migratory timing and routes, distribution, abundance, health, and behavior. Despite these changes, marine mammal populations in the region remain generally healthy and abundant. For hunters, access is the biggest challenge posed by changing conditions. Sea ice is less safe for travel, particularly for more southerly communities, making hunting more dangerous or impossible. Rapid break-up has reduced the time available for hunting amid broken ice in spring, formerly a dependable and preferred season. Social change also affects the ways in which hunting patterns change. Increased industrial development, for example, can also alter marine mammal distribution and reduce hunting opportunity. Reduced use of animal skins for clothing and other purposes has reduced demand. More powerful and reliable engines make day trips easier, reducing the time spent camping. An essential component of adjustment and adaptation to changing conditions is the retention of traditional values and the acquisition of new information to supplement traditional knowledge. Our findings are consistent with, and add detail to, what is known from previous traditional knowledge and scientific studies. The ways in which hunters gather new information and incorporate it into their existing understanding of the marine environment deserves further attention, both as a means of monitoring change and as a key aspect of adaptation. While the changes to date have been largely manageable, future prospects are unclear, as the effects of climate change are expected to continue in the region, and ecological change may accelerate. Social and regulatory change will continue to play a role in fostering or constraining the ability of hunters to adapt to the effects of climate change.

Impacts of climate change for coastal fishers and implications for fisheries

Abstract: Coastal Social–Ecological Systems (SESs) are subject to several stresses, including climate change, that challenge fisheries and natural resource management. Fishers are front-line observers of changes occurring both on the coast and in the sea and are among the first people to be affected by these changes. In this study, we perform a meta-analysis of observations and adaptations to climate change by subsistence-oriented coastal fishers extracted from a global review of peer-reviewed and grey literature. Fishers' observations compiled from across the globe indicate increased temperatures and changes in weather patterns, as well as coastal erosion, sea level rise and shifts in species range and behaviours. Coastal areas offer a wide array of resources for diversifying livelihoods, but climate change is reducing these options. Specifically, climate change could reduce the resilience of fishers' communities, limiting options for diversification or forcing fishers to abandon their houses or villages.

Promoting the persistence of Indigenous students through teaching at the Cultural Interface

Abstract: The promise of higher education remains elusive for many Indigenous students in Australia. To date, institutional efforts to improve the persistence and retention of Indigenous students have been largely piecemeal, poorly integrated and designed to remediate skill deficits. Yet, market-led expansion of Australian higher education is driving curricular reform and demands for accountability and quality. Despite this, very little is known about how teaching and pedagogy can be used to support the learning and persistence of Indigenous students. In this context, the paper provides a reconceptualization of current debates and positions that are currently bound up within the limitations of questionable binary divides and oppositions, for example, educational psychology/sociology, transmission/critical or decolonial pedagogies and Indigenous/Western Knowledge. Nakata's concept of the Cultural Interface is mobilized to acknowledge some of the nuances and complexities that emerge when Indigenous and Western knowle...

High mountain communities and climate change: adaptation, traditional ecological knowledge, and institutions

Abstract: Our planet has already committed to climate change and will experience its associated impacts; thus, mitigation along with adaptation strategies cannot be mutually exclusive. Yet, international and national policies to tackle climate change have focused more on mitigation than adaptation. On the other hand, indigenous communities have been continuously adapting to environmental stresses for millennia, including more recent cascading impacts of climate change. Indigenous communities have developed a wealth of information in the form of their traditional ecological knowledge (TEK), based on their observations of the obvious linkages between changing climatic conditions and biodiversity. Here, I hypothesize that in harsh environments such as the alpine Himalaya, social systems particularly local institutions that are largely based on TEK are important in improving adaptive capacity by providing social, economic, and ecological security to the community. I provide an insight into the adaptation strategies of two communities that inhabit the alpine zones of the Sikkim Himalaya, in India. We address two broad questions: (1) How are indigenous communities in the vulnerable alpine zones of the Himalaya adapting to the complex challenges posed by climate change particularly in conjunction with their indigenous governing institution? We give examples of adaptation strategies and broadly categorize them into six groups, namely (a) Institutional capital, (b) Rationing, (c) Forecasting, (d) Mobility, (e) Economic diversification, and (f) Communal pooling. (2) How can TEK be integrated with climate change sciences for improving data availability and better policy? I conclude with a framework that uses a holistic approach complementing the rigor of science with the wealth of TEK to suggest pathways for improved policy response to climate change.

Living Mathematx: Towards a Vision for the Future.

Abstract: This paper offers specific implications for teaching and learning and brings into conversation ideas from ethnomathematics (including Western mathematics), postcolonial theory, aesthetics, biology, and Indigenous knowledge in order to propose a new vision for practicing mathematics, what I call mathematx. I build upon the work of sustainability in mathematics education and suggest we need to think not only about more ethical ways of applying mathematics in teaching and learning but question the very nature of mathematics, who does it, and how we are affected by that practice.

Explanation of the Nagoya Protocol on Access and Benefit Sharing and its implication for microbiology.

Abstract: Working with genetic resources and associated data requires greater attention since the Nagoya Protocol on Access and Benefit Sharing (ABS) came into force in October 2014. Biologists must ensure that they have legal clarity in how they can and cannot use the genetic resources on which they carry out research. Not only must they work within the spirit in the Convention on Biological Diversity (https://www.cbd.int/convention/articles/default.shtml?a=cbd-02) but also they may have regulatory requirements to meet. Although the Nagoya Protocol was negotiated and agreed globally, it is the responsibility of each country that ratifies it to introduce their individual implementing procedures and practices. Many countries in Europe, such as the UK, have chosen not to put access controls in place at this time, but others already have laws enacted providing ABS measures under the Convention on Biological Diversity or specifically to implement the Nagoya Protocol. Access legislation is in place in many countries and information on this can be found at the ABS Clearing House (https://absch.cbd.int/). For example, Brazil, although not a Party to the Nagoya Protocol at the time of writing, has Law 13.123 which entered into force on 17 November 2015, regulated by Decree 8.772 which was published on 11 May 2016. In this case, export of Brazilian genetic resources is not allowed unless the collector is registered in the National System for Genetic Heritage and Associated Traditional Knowledge Management (SisGen). The process entails that a foreign scientist must first of all be registered working with someone in Brazil and have authorization to collect. The enactment of European Union Regulation po. 511/2014 implements Nagoya Protocol elements that govern compliance measures for users and offers the opportunity to demonstrate due diligence in sourcing their organisms by selecting from holdings of ‘registered collections’. The UK has introduced a Statutory Instrument that puts in place enforcement measures within the UK to implement this European Union Regulation; this is regulated by Regulatory Delivery, Department for Business, Energy and Industrial Strategies. Scientific communities, including the private sector, individual institutions and organizations, have begun to design policy and best practices for compliance. Microbiologists and culture collections alike need to be aware of the legislation of the source country of the materials they use and put in place best practices for compliance; such best practice has been drafted by the Microbial Resource Research Infrastructure, and other research communities such as the Consortium of European Taxonomic Facilities, the Global Genome Biodiversity Network and the International Organisation for Biological Control have published best practice and/or codes of conduct to ensure legitimate exchange and use of genetic resources.