Showing papers on "Traditional knowledge published in 2018"

Global trends of local ecological knowledge and future implications.

Abstract: Local and indigenous knowledge is being transformed globally, particularly being eroded when pertaining to ecology. In many parts of the world, rural and indigenous communities are facing tremendous cultural, economic and environmental changes, which contribute to weaken their local knowledge base. In the face of profound and ongoing environmental changes, both cultural and biological diversity are likely to be severely impacted as well as local resilience capacities from this loss. In this global literature review, we analyse the drivers of various types of local and indigenous ecological knowledge transformation and assess the directionality of the reported change. Results of this analysis show a global impoverishment of local and indigenous knowledge with 77% of papers reporting the loss of knowledge driven by globalization, modernization, and market integration. The recording of this loss, however, is not symmetrical, with losses being recorded more strongly in medicinal and ethnobotanical knowledge. Persistence of knowledge (15% of the studies) occurred in studies where traditional practices were being maintained consiously and where hybrid knowledge was being produced as a resut of certain types of incentives created by economic development. This review provides some insights into local and indigenous ecological knowledge change, its causes and implications, and recommends venues for the development of replicable and comparative research. The larger implication of these results is that because of the interconnection between cultural and biological diversity, the loss of local and indigenous knowledge is likely to critically threaten effective conservation of biodiversity, particularly in community-based conservation local efforts.

A global assessment of Indigenous community engagement in climate research

Abstract: For millennia Indigenous communities worldwide have maintained diverse knowledge systems informed through careful observation of dynamics of environmental changes. Although Indigenous communities and their knowledge systems are recognized as critical resources for understanding and adapting to climate change, no comprehensive, evidence-based analysis has been conducted into how environmental studies engage Indigenous communities. Here we provide the first global systematic review of levels of Indigenous community participation and decision-making in all stages of the research process (initiation, design, implementation, analysis, dissemination) in climate field studies that access Indigenous knowledge. We develop indicators for assessing responsible community engagement in research practice and identify patterns in levels of Indigenous community engagement. We find that the vast majority of climate studies (87%) practice an extractive model in which outside researchers use Indigenous knowledge systems with minimal participation or decision-making authority from communities who hold them. Few studies report on outputs that directly serve Indigenous communities, ethical guidelines for research practice, or providing Indigenous community access to findings. Further, studies initiated with (in mutual agreement between outside researchers and Indigenous communities) and by Indigenous community members report significantly more indicators for responsible community engagement when accessing Indigenous knowledges than studies initiated by outside researchers alone. This global assessment provides an evidence base to inform our understanding of broader social impacts related to research design and concludes with a series of guiding questions and methods to support responsible research practice with Indigenous and local communities.

Indigenous data, indigenous methodologies and indigenous data sovereignty

Abstract: The field of Indigenous methodologies has grown strongly since Tuhiwai Smith’s 1999 groundbreaking book Decolonizing Indigenous Methodologies. For the most part however, there has been a marked absence of quantitative methodologies with the methods aligned with Indigenous methodologies predominantly qualitative. This article proposes that the absence of an Indigenous presence from Indigenous data production has resulted in an overwhelming statistical narrative of deficit for dispossessed Indigenous peoples around the globe. Using the theoretical concept of Indigenous Lifeworlds this article builds on the core premises of Walter and Andersen’s 2013 book Indigenous quantitative methodologies. Arguing for a fundamental disturbance of the Western logics of statistical data the article details recent developments in the field including the emergence of the Indigenous Data Sovereignty movement. The article also explores Indigenous quantitative methodologies in practice using the case study of a Tribal Epidemiology Centre in New Mexico.

Incorporate Indigenous perspectives for impactful research and effective management

Abstract: Indigenous knowledge and ecological science have complementary differences that can be fruitfully combined to better understand the past and predict the future of social-ecological systems. Cooperation among scientific and Indigenous perspectives can improve conservation and resource management policies.

Citizen science for hydrological risk reduction and resilience building

Abstract: In disaster risk management (DRM), an emerging shift has been noted from broad-scale, top-down assessments toward more participatory, community-based, bottom-up approaches. Arguably, nonscientist local stakeholders have always played an important role in knowledge risk management and resilience building within a hydrological context, such as flood response and drought alleviation. However, rapidly developing information and communication technologies such as the Internet, smartphones, and social media have already demonstrated their sizeable potential to make knowledge creation more multidirectional, decentralized, diverse, and inclusive. Combined with technologies for robust and low-cost sensor networks, a ‘citizen science’ approach has recently emerged as a promising direction in the provision of extensive, real-time information for risk management. Such projects work best when there is community buy-in, when their purpose(s) are clearly defined at the outset, and when the motivations and skillsets of all participants and stakeholders are well understood. They have great potential to enhance knowledge creation, not only for data collection, but also for analysis or interpretation. In addition, they can serve as a means of educating and empowering communities and stakeholders that are bypassed by more traditional knowledge generation processes. Here, we review the state-of-the-art of citizen science within the context of hydrological risk reduction and resilience building. Particularly when embedded within a polycentric approach toward risk governance, we argue that citizen science could complement more traditional knowledge generation practices, and also enhance innovation, adaptation, multidirectional information provision, risk management, and local resilience building.

What Do Indigenous Knowledges Do for Indigenous Peoples

Abstract: This essay is written to address conversations about the best ways to engage in knowledge exchange on important sustainability issues between Indigenous knowledges and fields of climate, environmental and sustainability sciences. In terms of sustainability, a crucial facet of the self-determination of peoples such as Indigenous nations and communities is the responsibility and the right to make plans for the future using planning processes that are inclusive, well-informed, culturally-relevant, and respectful of human interdependence with nonhumans and the environment. Indigenous knowledges often play a crucial role in Indigenous planning processes. In my work, I have found that scientists often appreciate what I will call here the supplemental-value of Indigenous knowledges — the value of Indigenous knowledges as inputs for adding (i.e. supplementing) data that scientific methods do not normally track. In the domain of supplemental-value, Indigenous people’s planning processes will improve, in turn, by having access to the supplemented and hence improved science. But it is also the case that Indigenous knowledges have governance-value. That is, they serve as irreplaceable sources of guidance for Indigenous resurgence and nation-building. Scientists should appreciate governance-value because it suggests that for some Indigenous peoples in knowledge exchange situations, we need to be assured that the flourishing of our knowledges is respected and protected. I hope to make the case for why it is important for scientists who work with Indigenous peoples to understand governance value in the hopes that this understanding will improve their approaches to knowledge exchange with Indigenous peoples.

Rediscovering the Potential of Indigenous Storytelling for Conservation Practice

Abstract: Several intergovernmental policy instruments, including the World Heritage Convention of UNESCO and the Convention on Biological Diversity, have proposed to develop integrated strategies to build bridges between biological and cultural diversity agendas. We contend that to succeed in this endeavor, it is crucial to link biocultural revitalization to conservation practice. Our hope with this review is to call attention to indigenous storytelling as an option worth adding to the repertoire of conservation practitioners who aim to: (1) link conservation actions to indigenous worldviews; (2) foster connections between indigenous peoples and their landscapes; (3) facilitate intergenerational transfer of indigenous knowledge; (4) support dialogue over conservation; and (5) promote local participation in conservation. Because indigenous stories are full of resonance, memory, and wisdom—in a footing that is structurally free of power imbalance between conservation practitioners and local communities—, we contend that they can be crucial to guide future efforts in biocultural conservation practice. Our review shows that deeper consideration and promotion of indigenous storytelling can lead to enhanced understanding of diverse values and perceptions around biodiversity, while offering a constructive approach for greater inclusion of indigenous peoples in conservation pursuits.

An Application of Two-Eyed Seeing: Indigenous Research Methods With Participatory Action Research:

Abstract: In this time of reconciliation, Indigenous researchers-in-relation are sharing research paradigms and approaches that align with Indigenous worldviews. This article shares an interpretation of the ...

The Role of Indigenous and Traditional Knowledge in Ecosystem-Based Adaptation: A Review of the Literature and Case Studies from the Pacific Islands

Abstract: Ecosystem-based Adaptation (EbA) is increasingly being advocated as a climate adaptation approach that can deliver multiple benefits to communities EbA scholarship argues that community-ba

“Look It, This is how You Know:” Family Forest Walks as a Context for Knowledge-Building About the Natural World

Abstract: This case study focuses on a Native American family's experience on a walk in an urban forest preserve. Drawing on interaction analysis traditions, we analyze video data and transcript data to characterize how learning unfolds in place, in this case an urban forest. We build on this analysis, as well as the work of Indigenous scholars, to theoretically develop walking, reading, and storying land as a methodology for making sense of physical and biological worlds.

Values-led management: the guidance of place-based values in environmental relationships of the past, present, and future

Abstract: The prevalence of widespread, human-caused ecological degradation suggests that fundamental change is needed in how societies interact with the environment. In this paper we argue that durable models of environmental relationships already exist in approaches of place-based peoples, whose values connect people to their environments, provide guidance on appropriate behaviors, and structure sustained people-place relationships. To illustrate, we identify and discuss concordant values of indigenous peoples at opposite ends of the Pacific Ocean: the Māori of Aotearoa (New Zealand), and First Nations of the West Coast of Canada. We find that values of relatedness to, respect of, and reciprocity with other species and places correspond with sustained long-term relationships between people and places, and illustrate with examples from both regions. We propose that by integrating a values-led foundation into management broadly, values-led management could enable similar sustained relationships in places where they have been recently disrupted or where they are altogether lacking. We characterize values-led management as being founded on values that underpin stewardship-like relationships between people and place and that in turn guide related objectives, policies, and practices. We examine two contemporary values-led management plans that follow this structure, and provide additional examples of emergent values-led approaches elsewhere. From these we compile a set of questions that might guide the conception of place-based values-led management in decolonizing contexts, in contexts where people have a desire for place-based approaches but have not yet distilled foundational values for guidance, or in contexts where people have a united set of values but have not yet translated them into specific management approaches. We conclude by discussing both the challenges and learning opportunities that the resumption, or commencement, of values-led management might entail.

Decolonizing Community Psychology by Supporting Indigenous Knowledge, Projects, and Students: Lessons from Aotearoa New Zealand and Canada.

Abstract: Community psychology has long stood as a social justice agitator that encouraged reformation both within and outside of the academy, while keeping a firm goal of building greater well-being for people in communities. However, community psychology's historically Euro-centric orientation and applied, interventionist focus may inadvertently promote colonial agendas. In this paper, we focus on the example of Indigenous Pacific peoples, drawing upon experience working among Indigenous iTaukei Fijian communities and with Indigenous frameworks for promoting student success in Aotearoa New Zealand and Canada. We outline how community psychology curricula can strive toward decolonization by (a) teaching students to respectfully navigate complexities of Indigenous knowledge and traditions that contest colonial ways of being and doing, (b) act as facilitators who build toward collaborative community projects and model this research practice to students, and (c) boost Indigenous student success by fostering relationships with instructors and fellow students that are embedded within the relational model of self that is often absent in individualistic-oriented Western academic settings.

Fijian culture and the environment: a focus on the ecological and social interconnectedness of tourism development

Abstract: Understanding the complex and adaptive nature of Pacific Island communities is a growing yet relatively unexplored area in the context of tourism development. Taking an ethnographic research approach, this study examines how over 40 years of tourism development have led to complex and multi-scale changes within an Indigenous Fijian village. The study establishes that tourism development has brought a range of ecological shifts that have, over time, spurred far-reaching changes within the embedded sociocultural constructs of the community. The development of the Naviti Resort, a water catchment dam, a causeway and a man-made island have created substantial changes in totemic associations, livelihood approaches, and traditional knowledge structures within Vatuolalai village. The emergence of internal adaptive cycles, and new behaviours, practices and values that redefine the cultural landscape will be discussed. This paper demonstrates the interconnectivity of nature, society and culture within Indigenous communal systems and asserts that ecological changes introduced in one part of a community stimulate complex, non-linear responses in other elements of the socio-ecological system of a Fijian village.

Undermining subsistence: Barren-ground caribou in a “tragedy of open access”

Abstract: Sustaining arctic/subarctic ecosystems and the livelihoods of northern Indigenous peoples is an immense challenge amid increasing resource development. The paper describes a “tragedy of open access” occurring in Canada’s north as governments open up new areas of sensitive barren-ground caribou habitat to mineral resource development. Once numbering in the millions, barren-ground caribou populations (Rangifer tarandus groenlandicus/Rangifer tarandus granti) have declined over 70% in northern Canada over the last two decades in a cycle well understood by northern Indigenous peoples and scientists. However, as some herds reach critically low population levels, the impacts of human disturbance have become a major focus of debate in the north and elsewhere. A growing body of science and traditional knowledge research points to the adverse impacts of resource development; however, management efforts have been almost exclusively focused on controlling the subsistence harvest of northern Indigenous peoples. These efforts to control Indigenous harvesting parallel management practices during previous periods of caribou population decline (for example, 1950s) during which time governments also lacked evidence and appeared motivated by other values and interests in northern lands and resources. As mineral resource development advances in northern Canada and elsewhere, addressing this “science-policy gap” problem is critical to the sustainability of both caribou and people.

Indigenous Making and Sharing: Claywork in an Indigenous STEAM Program

Abstract: In this article we expand on ideas of making and maker spaces to develop Indigenous making and sharing. We draw from an ArtScience participatory design project that involved Indigenous youth, famil...

Ethnobotanical study of medicinal plants in Ganta Afeshum District, Eastern Zone of Tigray, Northern Ethiopia

Abstract: Starting from the ancient time, the people of Ethiopia use medicinal plants as traditional medicine to heal different human and livestock ailments. This ethnobotanical study of medicinal plants was carried out in Ganta Afeshum District, Eastern Zone of Tigray, Northern Ethiopia, to identify medicinal plant species used by the local community to treat various human and livestock ailments. A total of 78 informants (54 men and 24 women) were selected to collect ethnobotanical information from four study sites. Among the 78 informants, 20 key informants were selected purposefully; the other 58 informants were selected randomly by lottery method. Ethnobotanical data were collected using semi-structured interviews, field observations, guided field walks, and group discussions and were analyzed by preference ranking, paired comparison, direct matrix ranking, informant consensus factor, fidelity level (FL), use-value, independent samples t test, and Pearson correlation coefficients. A total of 173 medicinal plants were collected and identified that were distributed across 77 families and 156 genera. The family Fabaceae stood first by contributing 17 (9.8%) species followed by Lamiaceae and Solanaceae with 9 (5.2%) species each. Rhamnus prinoides was reported for the treatment of many of the described diseases. One hundred sixteen (67.1%) medicinal plant species were collected from natural vegetation, 34 (19.7) were from home gardens, 13 (7.5%) from farmland, and 10 (5.8%) were from natural vegetation and home gardens. The most widely used life form was herbs (69 species, 39.9%) followed by shrubs (58 species, 33.5%). The most commonly used part of the medicinal plants was the leaves followed by roots. The plants were prepared by grinding, powdering, squeezing, roasting, and burning and were administered through oral, dermal, nasal, anal, ocular, and vaginal, and on the surface of the teeth. The most commonly used applications were by drinking, smearing, eating, fumigation, and chewing. There was no difference between men and women informants, showing that the two sexes had similar knowledge in the use of traditional medicinal plants. Educational level and medicinal plant knowledge of informants were negatively correlated; whereas age and medicinal plant knowledge of informants were positively correlated. Ganta Afeshum District is relatively rich in diversity of medicinal plant resources accompanied with a rich indigenous knowledge within the local communities to harvest and effectively use to prevent different human and livestock ailments. However, nowadays, deforestation, agricultural expansion, overgrazing, drought, and overexploitation are threatening these properties. Therefore, people of the study area should apply complementary conservation approaches (in situ and ex situ) for sustainable use of these resources and to prevent species extinction.

The Value of Global Indigenous Knowledge in Planetary Health

Abstract: In order to fulfill a broader vision of health and wellness, the World Health Organization (WHO) 2014–2023 strategy for global health has outlined a culturally sensitive blending of conventional biomedicine with traditional forms of healing. At the same time, scientists working in various fields—from anthropology and ecology to biology and climatology—are validating and demonstrating the utility of Indigenous knowledge. There is a misperception that Indigenous peoples are in need of Westernized science in order to “legitimize” our knowledge systems. The Lancet Planetary Health Commission report calls for the “training of indigenous and other local community members” in order to “help protect health and biodiversity” (p. 2007). Such calls have merit but appear authoritarian when they sit (unbalanced) without equally loud calls for the training of (socially dominant) westernized in-groups by Indigenous groups “in order to help protect health and biodiversity.” The problems of planetary health are both profound and complex; solutions can be found in a greater understanding of the self and the universe and the land as a medicine place. The following message was delivered as part of a keynote at the inVIVO Planetary Health Conference in Canmore, Alberta, Canada—20 points of consideration for a planetary health science in its pure, raw form, on behalf of the Indigenous elders.

Shifting the Framework of Canadian Water Governance through Indigenous Research Methods: Acknowledging the Past with an Eye on the Future

Abstract: First Nations communities in Canada are disproportionately affected by poor water quality. As one example, many communities have been living under boil water advisories for decades, but government interventions to date have had limited impact. This paper examines the importance of using Indigenous research methodologies to address current water issues affecting First Nations. The work is part of larger project applying decolonizing methodologies to Indigenous water governance. Because Indigenous epistemologies are a central component of Indigenous research methods, our analysis begins with presenting a theoretical framework for understanding Indigenous water relations. We then consider three cases of innovative Indigenous research initiatives that demonstrate how water research and policy initiatives can adopt a more Indigenous-centered approach in practice. Cases include (1) an Indigenous Community-Based Health Research Lab that follows a two-eyed seeing philosophy (Saskatchewan); (2) water policy research that uses collective knowledge sharing frameworks to facilitate respectful, non-extractive conversations among Elders and traditional knowledge holders (Ontario); and (3) a long-term community-based research initiative on decolonizing water that is practicing reciprocal learning methodologies (British Columbia, Alberta). By establishing new water governance frameworks informed by Indigenous research methods, the authors hope to promote innovative, adaptable solutions, rooted in Indigenous epistemologies.

An ecosystem services framework to evaluate indigenous and local peoples’ connections with nature

Abstract: Indigenous and local peoples’ connections with nature are not only limited to the benefits or services people derive from ecosystems, as considered by international frameworks, but also entail peoples’ capabilities (knowledges and skills) that enable people to derive those benefits. Applying Sen’s (1993) Capability Approach, this paper proposes an ecosystem services framework that underscores peoples’ capabilities along with well-being benefits, to inform policy decision-making about the value of natural resources towards Indigenous and local peoples’ well-being. We offer an economic perspective of considering Indigenous and local estates as a source of opportunities, and construct an integrated framework based on six case studies across the globe. We argue that supporting Indigenous and local peoples to utilize and build capabilities to manage natural systems will deliver manifold benefits to them as well as to the wider public. Moreover, learning Indigenous and local ethics to care for nature will help many of us to better manage and value our fast depleting natural resources.

Traditional healing practices in rural Bangladesh: a qualitative investigation

Abstract: Traditional healing practice is an important and integral part of healthcare systems in almost all countries of the world. Very few studies have addressed the holistic scenario of traditional healing practices in Bangladesh, although these serve around 80% of the ailing people. This study explored distinctive forms of traditional healing practices in rural Bangladesh. During July to October 2007, the study team conducted 64 unstructured interviews, and 18 key informant interviews with traditional healers and patients from Bhabanipur and Jobra, two adjacent villages in Chittagong district, Bangladesh. The study also used participatory observations of traditional healing activities in the treatment centers. Majority of the community members, especially people of low socioeconomic status, first approached the traditional healers with their medical problems. Only after failure of such treatment did they move to qualified physicians for modern treatment. Interestingly, if this failed, they returned to the traditional healers. This study identified both religious and non-religious healing practices. The key religious healing practices reportedly included Kalami, Bhandai, and Spiritual Healing, whereas the non-religious healing practices included Sorcery, Kabiraji, and Home Medicine. Both patients and healers practiced self-medication at home with their indigenous knowledge. Kabiraji was widely practiced based on informal use of local medicinal plants in rural areas. Healers in both Kalami and Bhandari practices resorted to religious rituals, and usually used verses of holy books in healing, which required a firm belief of patients for the treatment to be effective. Sorcerers deliberately used their so-called supernatural power not only to treat a patient but also to cause harm to others upon secret request. The spiritual healing reportedly diagnosed and cured the health problems through communication with sacred spirits. Although the fee for diagnosis was small, spiritual healing required different types of treatment instruments, which made the treatment implicitly expensive. Traditional healing was widely practiced as the means of primary healthcare in rural areas of Bangladesh, especially among the people with low socioeconomic status. The extent of services showed no decline with the advancement of modern medical sciences; rather it has increased with the passage of time.

Indian time: time, seasonality, and culture in Traditional Ecological Knowledge of climate change

Abstract: Western climate science and Traditional Ecological Knowledge (TEK) represent complementary and overlapping views of the causes and consequences of change. In particular, observations of changes in abundance, distribution, phenology, or behavior of the natural environment (including plants and animals) can have a rich cultural and spiritual interpretation in Indigenous communities that may not be present in western science epistemologies. Using interviews with Indigenous elders and other Traditional Knowledge holders, we demonstrate that assumptions about the nature, perception, and utilization of time and timing can differ across knowledge systems in regard to climate change. Our interviewees’ focus on relationality predisposes them to notice interactional changes among humans and other species, to be sensitive to smaller scale examples of change, to be more likely to see climate change as part of a broader time scale, and to link changes to a greater suite of socio-political phenomena, including the long arc of colonialism. One implication of this research and the interactions among humans and other species is that policies restricting Native and non-Native access to resources (i.e., hunting and fishing) to certain calendar seasons may need to be revisited in a changing climate.

Knowledge Loss and Change Between 2002 and 2017—a Revisit of Plant Use of the Maasai of Sekenani Valley, Maasai Mara, Kenya

Abstract: Traditional plant use is of tremendous importance in many societies, including most rural African communities. A variety of studies have shown knowledge dwindling due to changes towards a more Western lifestyle, and the influence of modern tourism. In the case of the Sekenani Maasai, we hypothesized in 2006 that, while little knowledge loss had been observed at that time, the change from a nomadic to a more sedentary lifestyle would lead to an accelerating loss of traditional plant knowledge. This paper examines the plant use of the Maasai in the Sekenani Valley, North of the Maasai Mara National Reserve 15 years after a first study. Based on the study of 2002 (Bussmann et al. Journal of Ethnobiology and Ethnomedicine 2: 22, 2006), semi-structured interviews were conducted with staff of Sekenani Camp in order to document current plant knowledge. The results of this follow-up study indicate dramatic knowledge loss over the last 15 years. Of 139 used species documented in 2002, only 84 remained in use in 2017. Off those species still in use, 30 had experienced a loss of uses, while for 18 species new uses were documented. The knowledge loss observed in Sekenani in 15 years is rather dramatic. Lifestyle changes and over-use of resources have clearly led to a rapid decline of traditional knowledge on plant use. This trend is expected to continue.