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Showing papers on "Traditional knowledge published in 2022"


Journal ArticleDOI
TL;DR: In this paper , the authors argue for systematic change in how research-related activities are conducted in the Arctic, arguing that bringing together multiple knowledge systems, specifically Indigenous Peoples' knowledge systems and science, can lead to more equitable, inclusive, and useful outcomes.
Abstract: The Arctic has been home to Indigenous Peoples from time immemorial. Distinct Indigenous worldviews and complex knowledge systems have been passed on from generation to generation, evolving over time in a living process that continues to this day. Indigenous Peoples' knowledge systems hold methodologies and assessment processes that provide pathways for knowing and understanding the Arctic, which address all aspects of life, including the spiritual, cultural, and ecological, all in interlinked and supporting ways. For too long, Indigenous Peoples of the Arctic and their knowledges have not been equitably included in many research activities. We argue for systematic change in how research-related activities are conducted in the Arctic. Bringing together multiple knowledge systems, specifically Indigenous Peoples' knowledge systems and science, can lead to more equitable, inclusive, and useful outcomes. The co-production of knowledge framework that we forward is designed to assist researchers, decision makers, and communities in moving toward those goals. Given increased interest in the Arctic by the research community, the complex, rapid, and ongoing change in Arctic systems, and amidst renewed and urgent calls for equity globally and across all spheres of life, adoption of a co-production of knowledge framework for the conduct of Arctic research is timely as well as a moral and intellectual imperative. Further, solutions to challenges facing the Arctic and global community are enhanced by the combined understanding of Indigenous Peoples' knowledges and science. . Imukenirnek Negeq likacagaat [makuni igani "Arctic"] nutem tamakumiunek ciulialget nunaketuit. Ukanirpak nutem tamakumiunek ciulialget ukveruciteng ellameng-llu tungiinun elitelteng kinguvallrukait piinanermeggni man'a engelkarrluku cimirturluteng. Nutem Negeqlikacaarmiunek ciulialget elitellermegteggun nunameng tungiitnun nallunritlerkameggnun yuvrillerkameggnun-llu piyararluteng kangingnauryararluteng-llu, yuucimeggni tamalkuita cat yuita, piciryarameng, ellam-llu tungiinun atunem ilakluki. Ukanirpak nutem Negeqlikacaarmiunek ciulialget elitellrit tapeqluki ilangcinrilkurtessiyaagluki kangingnautuut. Negeqlikacaarni Kass'at kangingnauryaraita piciryarait cimiisqumaaput. Ayuqenrilnguut elitellritgun, arcaqerluki nutem Negeqlikacaarmiunek ciulialget Kass'at-llu kangingnauryarait tapeqluki, atunem pitallgutekluki kinkunun cangallrunrilngurnek, ilakuralrianek, atuunruarkaulrianek-llu kingungqerrarkauluteng. Yuullgutkenrilnguut Negeqlikacaarmiunek ciulialget Kass'at-llu elitellritgun atunem caliyaraq, makut igaqeput tamatum tungiinun ikayuutnguarkauluteng. Kangingnaurtet caungengatki Negeqlikacagaat, tamakumiuni-llu ayuqenrilngurteggun cukamek cimirturalriit, cali-llu ellam tamiini yuut tamalkuita pitalkelluki pisqeńgatki, ayuqenrilnguut elitellritgun atunem caliyaraq Negeqlikacaarni pinariluni, elluarluni, elitnaulrianun-llu nancunaunani. Cali-llu Negeqlikacagaat ellam-llu tamiini arenqiallugutaita kitugutkait, atunem nutem Negeqlikacaarmiunek ciulialget Kass'at-llu kangingnauryarateng aturluki elluanruut. Cali-llu Negeqlikacagaat ellam-llu tamiini arenqiallugutaita kitugutkait, atunem nutem Negeqlikacaarmiunek ciulialget Kass'at-llu kangingnauryarateng aturluki elluanruut.

31 citations


Journal ArticleDOI
TL;DR: In this paper, socio-environmental conflicts and extractive projects in the Arctic region are analyzed using data from the Global Atlas of Environmental Justice. But the main commodities involved in these conflicts are related to fossil fuels, metals, and transport infrastructure.

21 citations


Journal ArticleDOI
TL;DR: A review of progress in the third decade is restricted to progress in Africa, where multi-disciplinary research on over 59 species has been reported in 759 research papers in 318 science publications by scientists from over 833 research teams in 70 countries around the world (532 in Africa) as discussed by the authors .
Abstract: This paper follows the transition from ethnobotany to a deeper scientific understanding of the food and medicinal properties of African agroforestry tree products as inputs into the start of domestication activities. It progresses on to the integration of these indigenous trees as new crops within diversified farming systems for multiple social, economic and environmental benefits. From its advent in the 1990s, the domestication of indigenous food and non-food tree species has become a global programme with a strong African focus. This review of progress in the third decade is restricted to progress in Africa, where multi-disciplinary research on over 59 species has been reported in 759 research papers in 318 science publications by scientists from over 833 research teams in 70 countries around the world (532 in Africa). The review spans 23 research topics presenting the recent research literature for tree species of high priority across the continent, as well as that in each of the four main ecological regions: the humid zone of West and Central Africa; the Sahel and North Africa; the East African highlands and drylands; and the woody savannas of Southern Africa. The main areas of growth have been the nutritional/medicinal value of non-timber forest products; the evaluation of the state of natural resources and their importance to local people; and the characterization of useful traits. However, the testing of putative cultivars; the implementation of participatory principles; the protection of traditional knowledge and intellectual property rights; and the selection of elite trees and ideotypes remain under-researched. To the probable detriment of the upscaling and impact in tropical agriculture, there has been, at the international level, a move away from decentralized, community-based tree domestication towards a laboratory-based, centralized approach. However, the rapid uptake of research by university departments and national agricultural research centres in Africa indicates a recognition of the importance of the indigenous crops for both the livelihoods of rural communities and the revitalization and enhanced outputs from agriculture in Africa, especially in West Africa. Thus, on a continental scale, there has been an uptake of research with policy relevance for the integration of indigenous trees in agroecosystems and their importance for the attainment of the UN Sustainable Development Goals. To progress this in the fourth decade, there will need to be a dedicated Centre in Africa to test and develop cultivars of indigenous crops. Finally, this review underpins a holistic approach to mitigating climate change, as well as other big global issues such as hunger, poverty and loss of wildlife habitat by reaping the benefits, or ‘profits’, from investment in the five forms of Capital, described as ‘land maxing’. However, policy and decision makers are not yet recognizing the potential for holistic and transformational adoption of these new indigenous food crop opportunities for African agriculture. Is ‘political will’ the missing sixth capital for sustainable development?

20 citations


Journal ArticleDOI
TL;DR: The IPBES Conceptual Framework for Biodiversity and Ecosystem Services (CPES) as mentioned in this paper is based on the notion of "knowledge sharing" in the field of ethnobiology.
Abstract: Read the free Plain Language Summary for this article on the Journal blog. Résumé Care and respect for nature are values deeply rooted in our culture. These values have always guided us in our stewardship practices. Many of our traditional stories speak about the importance of caring for nature. We are taught to take only what we need and to always acknowledge and show respect for everything we take, be it plant, animal or fish; our ancestors taught us that all things are alive (Brown & Brown, 2009, 5). Ethnobiology is the scientific study of dynamic relationships among peoples, biota and environments…. The diversity of perspectives in ethnobiology is our greatest strength [emphasis added]. It allows us to examine complex, dynamic interactions between human and natural systems, and enhances our intellectual merit and broader impacts (Society of Ethnobiology website: https://ethnobiology.org/about-ethnobiology/what-is-ethnobiology; accessed September 23, 2020). Salient innovative aspects of the [Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services] IPBES Conceptual Framework are its transparent and participatory construction process and its explicit consideration of diverse scientific disciplines, stakeholders, and knowledge systems, including indigenous and local knowledge [emphasis added] (Díaz et al., 2015, 1). There is no question that Earth's ecosystems are deteriorating rapidly due to human impacts. ‘Human activities have taken the planet to the edge of a massive wave of species extinctions, further threatening our own well-being’ (Millennium Ecosystem Assessment, 2005, p. 3). So far, we have not made effective progress in meeting the requirements for sustainability as set out in various international documents (Chan et al., 2019, 2020; Government of Canada, 2020). As we humans throughout the world work our way through these uncertain times, trying to make the best choices for ourselves and our families, there are many lessons to be learned from others—past and present, nearby and far away—who have experience and wisdom to share. Indigenous and other long-resident peoples, in particular, hold significant, accumulated knowledge, that has enabled them to live in one place, using the resources of their homelands sustainably, for countless generations. Over time, most if not all Indigenous Peoples have developed values of gratitude and appreciation for the plants and animals that have sustained them (Berkes, 2018; Brown & Brown, 2009; Geniusz, 2015; Kimmerer, 2013; Turner & Mathews, 2020), and have, in turn, developed practices of care, reciprocity and stewardship of their homelands—practices and values that have often been cast aside in the globalized world of commerce and enterprise (Klein, 2014). Over the past centuries, ‘Western’ worldviews have prevailed over much of the globe, with a predominant view that nature has been provided for the use of humankind (Cuerrier, 1996; Soulé, 1995). This perspective has largely directed actions and relationships with the environment and other species in North America and in many other parts of the world. Western scientific knowledge has been tainted by this view and, as such, we argue, has participated in the divide between human and nature despite the tremendous benefits western science has contributed to humanity. The interdisciplinary field of ethnobiology embraces the study of interactions, past and present, among people and other biological organisms and their environments as reflected in diverse languages and cultures. Ethnobiology draws on many areas of inquiry, from biology and ecology, to Indigenous studies, anthropology, geography, pharmacology, nutrition, linguistics, history and philosophy. In turn, it incorporates many more focused but integrative areas of study, for example ethnobotany, ethnozoology, ethnoecology and ethnomycology (Anderson et al., 2011; Ellen, 2006). All humans, everywhere, past and present, have, or have had, interactions with other species and environments, and these relationships are reflected in many ways: through practical strategies for living, through stories, ceremonies, language and songs, and through people's governance, health practices, planning, decision-making and ways of educating their children and youth. The different perspectives and ‘ways of knowing’ about species and their environments among different groups of people are what makes ethnobiology so rich and so relevant in today's world. The insights gained through the study of ethnobiology, highlighting the diversity of perspectives, values and ways of knowing reflected in Indigenous societies, we argue here, are critically important to the transformational changes needed to alleviate and reverse our overall damaging human impacts on the Earth's ecosystems. We are EuroCanadian (AC, NT) and Indigenous (LSJ) ethnobiologists1 who have strong interests in and respect for the knowledge and wisdom of Indigenous Canadians. In this paper, we draw on our collective experiences as ethnobiologists working collaboratively with Indigenous Peoples in different parts of Canada to examine aspects of Indigenous knowledge, as highlighted in ethnobiological research, that can provide key lessons, supporting and strengthening the levers and leverage points for sustainability from the IPBES Global Assessment, raised by Chan et al. (2019, 2020). These insights can serve to reinforce pathways towards sustainability, contributing to the common knowledge base for biodiversity and ecosystem services as part of the IPBES mandate. The following section (1) sets the stage by providing background information on the state of the world's ecosystems and global efforts in assessing and alleviating human-caused damage to biodiversity. Section 2 describes the interdisciplinary field of ethnobiology, its goals and ethical considerations in the context of documenting ILK systems. In Section 3 we provide an overview of some of the key concepts in ILK systems relating to global sustainability. Essentially this section provides a pathway towards drawing together and synthesizing the combined environmental wisdom of many human societies through ethnobiological insights. In Section 4, we align some of the approaches and outcomes of ethnobiological research relating to the various facets of ILK systems, and examine how the contributions of other ways of knowing can fall in with western scientific and policy approaches, such as the sustainability leverage points from the IPBES Global Assessment, to strengthen and reinforce them in efforts towards greater global sustainability. We conclude with a call to policy and decision-makers at all levels to recognize and incorporate diverse perspectives, ideas and approaches relating to the environment from across the spectrum of human cultures and experience, to help guide us into a more sustainable future. Environmental knowledge of place-based Indigenous Peoples and respectful collaboration with ethnobiologists in supporting and upholding this knowledge will contribute immensely in this endeavour. Scientific research over the past centuries has, indisputably, brought very real, positive improvements to the lives of many humans world-wide, with advances in medicine and associated cures for serious diseases, genetic engineering and manipulation with almost inconceivable precision, creation of novel materials, electronic innovations allowing far-reaching communication, and technologies that permit space exploration and viewing of distant galaxies. Yet, we humans still find ourselves in trouble. Our global climate is warming at an alarming rate, the earth’s biodiversity is plummeting, and there is massive economic disparity among human individuals and peoples around the world (IPBES, 2019a, 2019b; Pereira & Bina, 2021; Whyte, 2019; Wilson, 2016). There is also seemingly continuous strife, triggered not only by economic inequalities, but also by systemic racism, conflicting ideologies, religions and values, including the ways in which we use and treat other species and their habitats. At the turn of the 21st Century, in 2001, the Millennium Ecosystem Assessment was established with the objective of ‘[assessing] the consequences of ecosystem change for human well-being and the scientific basis for actions needed to enhance the conservation and sustainable use of those systems and their contribution to human well-being’ (cf. MEA, 2005, 1). The MEA conceptualized ‘ecosystem services’, including Supporting, Provisioning, Regulating and Cultural services (the last incorporating ‘recreational, aesthetic, spiritual, etc.’) benefits provided by the ecosystem. Later (p. 58) Cultural services were defined more fully as, ‘the nonmaterial benefits people obtain from ecosystems through spiritual enrichment, cognitive development, reflection, recreation, and aesthetic experiences’. Cultural diversity, Spiritual and religious values, Knowledge systems, Educational values, Inspiration, Aesthetic values, Social regions, Sense of place, Cultural heritage values and Recreation and ecotourism were cited as general categories within Cultural services. Notably, these topics have been of interest and concern within the field of ethnobiology, in some cases for many decades, particularly as they relate to diverse, land-based cultures throughout the world (Anderson, 1996; Hunn, 2007). The Platform is expected to fill existing gaps in the science-policy interface relating to biodiversity and ecosystem services by synthesizing, reviewing, assessing and critically evaluating relevant information and knowledge generated worldwide by governments, academia, scientific organizations, non-governmental organizations and indigenous communities for the effective use of science in decision-making (Government of Canada, 2020). By recognizing the potential contributions of ‘indigenous communities’ and others in helping to develop policy, legislation and actions, the IPBES effectively acknowledged the important role of different perspectives and ways of knowing, which must be taken into account alongside strictly scientific assessments in governmental decision-making. This, again, is an area of focus in ethnobiology, and can be informed through careful, collaborative, Indigenous-led research in this interdisciplinary field. Ethnobiological concepts and approaches also align well with the concept of ‘relational values…as preferences, principles and virtues about human-nature relationships’ (Chan et al., 2018: A1). As Chan et al. note, relational values research embraces qualitative approaches from social sciences and humanities that are ‘often neglected within environmental management and science’. We discuss the alignment of ethnobiological research with the relational values concept further in Section 3. As noted in the introductory quotation, Ethnobiology is the scientific study of dynamic relationships among peoples, biota and environments. In partnership with Indigenous Peoples, Ethnobiology as a field of study can help to bring about the changes that humanity needs for our survival and for the support and wellbeing of the other life-forms on which we all depend (Geniusz, 2015; Hunn, 2007; Johnson et al., 2016; Kimmerer, 2013; Turner & Spalding, 2018; Whyte et al., 2016; Wolverton et al., 2014).2 Table 1 presents a list of periodicals and books in the field of ethnobiology relevant to the topics developed in this paper. We have included some key Indigenous authors from complementary fields. Nauriat Nigiñaqtuat. Plants That We Eat (Jones, 1983) Nch'i-Wana, “The Big River”: Mid-Columbia Indians and Their Land (Hunn & with James Selam and family., 1990) L'ethnobotanique Montagnaise de Mingan (Clément, 1990) Before the Wilderness: Environmental Management by Native Californians (Blackburn & Anderson, 1993); Footprints of the Forest. Ka'apor Ethnobotany – the Historical Ecology of Plant Utilization by an Amazonian People (Balée, 1994); Look to the Mountain: An Ecology of Indigenous Education (Cajete, 1994); The Nature and Status of Ethnobotany (Ford, 1994); Ethnobotany: Evolution of a Discipline (Schultes & Von Reis, 1995); Ecologies of the Heart: Emotion, Belief and the Environment (Anderson, 1996); Ethnobotany: Principles and Applications (Cotton, 1996); People and Plants Handbook (Martin et al., 1996); Ethnoecology (Nazarea, 1999); Cultural and Spiritual Values of Biodiversity (Posey, 1999); Indigenous Environmental Knowledge and its Transformations (Ellen et al., 2000); Ethnobotany: A Reader (Minnis, 2000); Biodiversity and Native America (Minnis & Elisens, 2000); Gwich'in Ethnobotany: Plants Used by the Gwich'in for Food, Medicine, Shelter and Tools (Andre & Fehr, 2000) Working on Country (Baker et al., 2001); Ethnobiology at the Millennium, Past Promise and Future Prospects (Ford, 2001); Ethnobiology and Biocultural Diversity (Stepp et al., 2002); Ethnobotany of the Anishinaabek of Northern Great Lakes Indians. (Herron, 2002); Intellectual Imperatives in Ethnobiology (Salick et al., 2003); Gitga'at Plant Project: The Intergenerational Transmission of Traditional Ecological Knowledge Using School Science Curricula (Edōsdi Thompson, 2004); Ethnobotany: a Methods Manual (Martin, 2004); Tending the Wild (Anderson, 2005); “Keeping it Living”: Traditions of Plant Use and Cultivation on the Northwest Coast of North America (Deur & Turner, 2005); Ethnobiology and the Science of Humankind (Ellen, 2006); Original Instructions: Indigenous Teachings for a Sustainable Future (Nelson, 2006); Being and Place Among the Tlingit (Thornton, 2008); The Ozette Prairies of Olympic National Park: Their Former Indigenous Uses and Management (Anderson, 2009); Staying the Course, Staying Alive: Coastal First Nations Fundamental Truths (Brown & Brown, 2009); Trail of Story, Traveller's Path: Reflections on Ethnoecology and Landscape (Johnson, 2010); Landscape Ethnoecology: Concepts of Biotic and Physical Space (Johnson & Hunn, 2010); Ethnobotany in the New Europe (Pardo-de-Santayana et al., 2010); Ethnobiology (Anderson et al., 2011); Principles of Tsawalk: An Indigenous Approach to Global Crisis (Atleo, 2011); Biocultural Diversity Conservation (Maffi & Woodley, 2012); Tending the Wild: Native American Knowledge and the Management of California's Natural Resources (Anderson, 2013); Indigenous Peoples' Food Systems & Well-being (Kuhnlein et al., 2013); Braiding Sweetgrass (Kimmerer, 2013); Ancient Pathways, Ancestral Knowledge (Turner, 2014); Caring for Place (Anderson, 2014); Plants Have So Much to Give Us, All We Have to Do Is Ask (Geniusz, 2015) Ethnobiology for the Future (Nabhan, 2016); Secwépemc People, Land, and Laws / Yerí7 re Stsq̓ey̓s-kucw (Ignace & Ignace, 2017) As we've always done: Indigenous freedom through radical resistance (Simpson, 2017) Sacred Ecology (Berkes, 2018); Kaiāulu: Gathering Tides (Vaughan, 2018); DamXan gud.ad t'alang hllGang.gulXads Gina Tllgaay (Working together to make it a better world). (Wilson, 2019). Plants, People, and Places (Turner, 2020); Plants, People & Culture (Balick & Cox, 2021) Advanced Introduction to Community-based Conservation (Berkes, 2021) Indigenous Intergenerational Resilience (Williams, 2022) As codified in the Declaration of Belem (International Society of Ethnobiology, 1988 and the ISE Code of Ethics, 2006), ethnobiologists have, for decades, acknowledged the significance of Indigenous Peoples' environmental knowledge, and the role of Indigenous Peoples as stewards of the majority of the world's biodiversity (cf. also Gadgil et al., 1993; Garnett et al., 2018; Schuster et al., 2019). One of the fundamental premises of ethnobiological research is the recognition of Indigenous Peoples as owners of their knowledge, their fundamental rights to their intellectual property and their rightful control over what is shared, how it is shared and how benefits from the sharing might be realized in culturally appropriate ways (Bannister, 2020; Hunn, 2007; Posey, 1996; Posey & Dutfield, 1996). Ethnobiology has both general and specific contributions to make in our efforts to alleviate the environmental problems we humans have created. As an interdisciplinary field, it embraces diversity and complexity, yet can also focus on very specific and intricate questions relating to human–environment interactions. Essentially it provides a pathway that connects the wisdom of humans with their knowledge of nature and the environment within which they are inextricably embedded (Atleo, 2011). Indeed, for Indigenous Peoples, plants, animals and nature are kin: humans and nature share ecological ties and are part of the same family, with common history and ancestry (see discussion of kincentricity below under Section 3.1). In the past, sharing knowledge has led to some profound injustices for Indigenous Peoples. For example, Indigenous Peoples' medicines and foods have been commercialized and patented without permission, compensation or recognition of the sources (Tuhiwai Smith, 1999). At the same time Indigenous Peoples have been forcefully, often violently, dispossessed of their ancestral cultivation and harvesting grounds and the knowledge that is linked to such culturally important places. Ethnobiological research, thus, requires strong ethical standards of consultation, collaboration and informed consent of the knowledge holders and their communities for learning about, documenting and disseminating their knowledge (Bannister, 2020; Fowler & Herron, 2018; ISE Code of Ethics, 2006). On a broader scale, Indigenous Peoples world-wide have suffered many other injustices and discriminatory actions from dominant societies and governments. These include the theft of Indigenous lands and resources, enforced attendance at residential schools, banning of key ceremonies such as the Potlatch (meaning ‘to give’; ceremonies held for marriage, naming children, mourning the deceased, in which gifts are given to the guests to uphold reciprocal relationships, economies and laws) in Canada, and banning of traditional sustainable harvesting and management practices, such as prescribed burning and loss of access to much of people’s ancestral land base (Boyd, 1999; Cranmer Webster, 1996; Pyne, 2007; Turner, 2014, 2020). These injustices require much work and commitment to recognizing the role of colonialism and the ongoing impacts of systemic racism at the heart of these injustices, and ensuring that they will never be repeated—all the more so as we suggest how valuable the contributions of Indigenous knowledge are in helping us to overcome the global threats we are now facing. Ethnobiologists, including Indigenous ethnobiologists, have been at the forefront of efforts to challenge such injustices, especially those relating to land use and stewardship, and to partner with and support Indigenous Peoples working to protect their territories and foster better care of resources (Brown & Brown, 2009; Joseph, 2020; Turner, 2020). Politically and ethically, there is much to be done. By working in meaningful collaboration with Indigenous Peoples around the world, and by bringing forward and highlighting Indigenous knowledge, practices and beliefs relating to human relationships with other species and environments, ethnobiology has an immense role to play. The interdisciplinary field of ethnobiology and the subfields encompassed within it, by linking human relationships with other species and by emphasizing knowledge of our environments and our place within them, are well positioned to help document and support diverse ways of knowing, and, therefore, to play a role in improving the health and wellbeing of people and ecosystems into the future. As of 25 September 2021, there were some 10,400,000 ‘hits’ in an internet search for ‘ethnobiology’. A review of the published contributions from ethnobiologists in journals (see Table 1)—and there are also related journals in anthropology, archaeology and conservation and environmental management—reveals a plethora of important, detailed and thoughtful studies that span the previously identified topics above. There are also many books pertaining to ethnobiology and its contributions (see Table 1). They stand out as particularly relevant, as do a number of special issues or sections in the Journal of Ethnobiology, for example, on: traditional resource and environmental management (Lepofsky, 2009); ethnobiology and food security (Nolan & Pieroni, 2014); climate change and ethnobiology (Wolverton et al., 2014); fire ecology and ethnobiology (Fowler & Welch, 2015); pastoralism and biodiversity conservation (French, 2017); ethnobiology and fisheries (Morales et al., 2017); children and ethnobiology (Gallois & Reyes-García, 2018); ethics and ethnobiology (Fowler & Herron, 2018); and ‘action ethnobiology’ (Armstrong & McAlvay, 2019). Botany (formerly Canadian Journal of Botany) has also published some papers and special issues [e.g. Canadian Journal of Botany, 1981 (11), 2008, (2), 2022 (2)]. Ethnobiologists have also worked closely with the concepts of managing the commons and common property resources (cf. Berkes, 2021; Ostrom, 1990), and of social–cultural convergence, as highlighted through the work of the Resilience Alliance (cf. Berkes et al., 2003; Folke, 2016; Gunderson & Holling, 2002). Through this work they have developed useful blended concepts to help explain some of the dynamics and perspectives of Indigenous Peoples and their systems of governance and relationships with other species. ‘Biocultural diversity’ (diversity of life in all its manifestations: biological, cultural and linguistic; Maffi, 2005; Maffi & Woodley, 2012) and ‘ecocultural restoration’ are examples, previously mentioned. As well, there are metaphorical parallels to be drawn between ‘ecological edge’ effects and ‘cultural edges’ (Turner et al., 2003), and between ‘keystone species’ and ‘cultural keystone species’, to highlight the close cultural ties between people and particular species which characterize their lifeways (cf. Garibaldi & Turner, 2004). Extending from this concept is ‘cultural keystone places’, helping to emphasize the central importance of particular places within Indigenous Peoples' homelands (Cuerrier et al., 2015; cf. also Raymond et al., 2013). ‘Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools’ (Tuck & Yang, 2012). ‘A resurgence of Indigenous political cultures, governances and nation-building requires generations of Indigenous Peoples to grow up intimately and strongly connected to our homelands, immersed in our languages and spiritualities, and embodying our traditions of agency, leadership, decision-making and diplomacy’ (Simpson, 2014). People everywhere hold knowledge of interest to ethnobiologists, and perspectives about human relationships with other life-forms and environments that can be studied and provide critically important information (cf. Herron, 2002; Leopold, 1949; Molnar and Berkes, 2018; Berkes, 2021; Geniusz, 2015; Kimmerer, 2013; Luschiim & Turner, 2021; Simpson, 2014; Wilson, 2019). Those peoples who have lived in one place for multiple generations, sometimes for millennia, however, hold particular special knowledge about their homeplaces, the species that occur there, the changes that have taken place over the years, and the close, interdependent relationships among people and other life-forms. These people are, indeed, ‘well grounded’. For this reason, the knowledge and perspectives of Indigenous Peoples and other long-resident peoples are highly relevant within the pursuits of ethnobiology. Indigenous knowledge systems represent cumulative lived experience, and are not generally fragmented or reduced to their component parts as is often undertaken in academic and western scientific practice. Keeping in mind that everything is connected, or, in Nuu-chah-nulth language, Hishuk ish ts'awalk (Atleo, 2011; Clayoquot Scientific Panel, 1995), there are, nevertheless, different aspects, or ‘faces’ of Indigenous knowledge systems that can be considered in terms of contributions they are making, and can make, towards future sustainability and wellbeing of the earth (Houde, 2007; Turner et al., 2000). The following section draws on the analysis of Indigenous Peoples' traditional ecological knowledge as a complex of knowledge, practice and belief, passed down through generations and adapting to changing conditions as required (Berkes, 2018), and provides a template for exploring how each of these aspects can inform and contribute to the future of humanity and other life on earth. The sub-sections focus on these different, although tightly interrelated, aspects of Indigenous knowledge systems and draw on Berkes' theories along with Indigenous theories and perspectives. How people see themselves and other entities in the world is perhaps the most fundamental determinant of how their knowledge is developed and applied. Generally speaking, many Indigenous Peoples approach consumption and harvesting in ways that are embedded in respect, recognition of relationships and a deep notion of others, in that resources must be there for generations to come and available for non-human life that relies on them. In Squamish culture, for example, there are teachings connected to harvesting that centre on respect, reciprocity and responsibility, meaning that if you are going to take a living being for your nourishment or health you must also be sure to do that in a respectful way, offer something back and not take too much. For Inuit, one must hunt animals with respect, killing only what they need and there is also a necessity of using all the animal (Cuerrier and Elders of Kangiqsualujjuaq, 2012). Relationality sets the foundation for how we as humans are responsible and accountable to our natural surroundings and non-human kin (see Chan et al., 2018). In this paper, we refer to relational values through the lens of understanding that we are part of an extended network of life that relies on upholding responsible, reciprocal and respectful practices and in which we as humans are not elevated above, or separated from, other life in our surroundings. Such perspectives are sometimes referred to as kincentricity, a term suggested by Indigenous restoration practitioner and ethnobiologist Dennis Martinez (Martinez & Hall, 2008; see also Salmón, 2000, 2020; Turner, 2005, 2014). Not only are animals and plants regarded as members of the same big family, but these non-human relatives are the ones who aided and assisted humans to enter or emerge from the world, according to many cultural traditions (Kimmerer, 2013). Kincentricity guides ethical ways of being and leads people to behave in certain ways towards other species and their environments: with care, humility, respect and gratitude (Brown & Brown, 2009; Geniusz, 2015), as reflected, for example, in the Haudenosaunee Thanksgiving Address (Six Nations Museum, 1993), or the ‘First Foods’ ceremonies of the Coast Salish and other Indigenous Peoples of British Columbia (Turner, 2005), or in the Nuu-Chah-Nulth principle of isaak (‘sacred respect’; Atleo, 2011). The same obligations that almost all humans feel towards their own family members are, in the case of the kincentric views of Indigenous Peoples, extended to all life. It is the duty and responsibility of humans to acknowledge, and to look after, all of their relatives, and to consider their wellbeing as inextricably bound to the health and wellbeing of humans. It is seen as a sacred trust, to care for the earth and all its inhabitants, as they all care for us (Kimmerer, 2013; Salmón, 2000, 2020). Many cultural teachings reflect these worldviews, such as taking only what one needs, and not wasting anything that is taken. A corollary to this would be share with others, and leave some for the future. Long-term ‘seventh generation’ thinking is also a common theme in these teachings. Taboos and sacred places are likewise related to people’s worldviews. The field of ethnobiology has often leaned towards the study of and shared the learning about these worldviews and how they reflect and are reflected by people's actions (Anderson, 1996, 2014; Hunn, 2007; Nelson, 2006; Posey, 1999; Thornton et al., 2015). Nothing is isolated from other aspects of life surrounding it and within it. This concept is the basis for the respect for nature that our people live with, and also contributed to the value system that promoted the need to be thrifty, not to be wasteful, and to be totally conscious of your actual needs in the search for foods. The idea and practices of over-exploitation are deplorable to our people. The practice is outside our realm of values (Clayoquot Scientific Panel, 1995, 6). These teachings, about honouring the resources that are harvested, never taking more than one needs, and ensuring that there will always be enough for future generations, are widely held (Brown & Brown, 2009; Turner & Berkes, 2006; see also Section 3.3). Ethnobiologists have been prolific in their collaborations with Indigenous Peoples, in observing and documenting of this kind of knowledge, often recording in great detail the species of plants and animals used as foods, materials and medicines, their harvesting, preparation and modes of consumption or application (cf. Hunn, 2007; Hunn et al., 1998; Hunn & with James Selam and family., 1990; Kuhnlein & Turner, 2020; Moerman, 2003). Increasingly Indigenous ethnobiologists are leading this work within their own and other Indigenous communities. This inclusion of Indigenous scholars and researchers is an important step in the evolution of the field. In some sense, this kind of practical knowledge is often readily aligned and integrated with western scientific knowledge, but is also vulnerable to being co-opted, taken out of context, and

18 citations


Journal ArticleDOI
TL;DR: In this paper , the authors use arts-based participatory research methods to co-create knowledge with co-researchers in Algoa Bay, South Africa, finding that these methods can be useful in highlighting cultural connections to the ocean, and remembering and imagining, or reimagining, ways in which people relate to and care for the ocean and coast.
Abstract: Current ocean management approaches are often characterised by economic or environmental objectives, paying limited consideration to social and cultural dimensions, as well as Indigenous and local knowledge. These approaches tend to inhibit ocean stewardship, often marginalising coastal communities or limiting people’s access to spiritual, traditional and recreational uses of the ocean and coast. Piloting arts-based participatory research methods to co-create knowledge with co-researchers in Algoa Bay, South Africa finds that these methods can be useful in highlighting cultural connections to the ocean, and remembering and imagining, or reimagining, ways in which people relate to and care for the ocean and coast. For example, using photography and in situ storytelling often allows people to convey memories and histories of more accessible coastlines, or envisaging a future with more inclusive and participatory ocean management. The study finds that there is a strong sense of exclusion from and lack of access to coastal and ocean areas in Algoa Bay where Indigenous and local communities have depended on for spiritual, cultural and recreational purposes for several generations. Co-creation of knowledge regarding connections, values and priorities of the coast and ocean with Indigenous and local communities should therefore be planned for before the implementation of integrated ocean management approaches and intentionally designed as part of adaptive management processes. Emphasising these cultural connections, and better recognising them in ocean management has the potential to include i people’s awareness of the ocean which could translate into an increased sense of care and stewardship towards the ocean and coast as people feel more connected to their contextual seascapes. This could in turn contribute to a more sustainable sociocultural approach to ocean management which is necessary for equitable and sustainable future ocean social-ecological wellbeing.

16 citations


Journal ArticleDOI
TL;DR: This paper explored the extent to which Indigenous and Local Knowledge (ILK) has been used in climate change adaptation in Africa and deployed a bibliometric analysis to describe the connections between ILK and climatic change adaptation.

15 citations


Journal ArticleDOI
01 Jan 2022-Facets
TL;DR: In this article , the benefits of cultural burning and five key barriers to advancing Indigenous fire stewardship in Canada are identified, and calls to action are provided to assist with reducing preconceptions and misinformation and focus on creating space and respect for different knowledges and experiences.
Abstract: Indigenous fire stewardship enhances ecosystem diversity, assists with the management of complex resources, and reduces wildfire risk by lessening fuel loads. Although Indigenous Peoples have maintained fire stewardship practices for millennia and continue to be keepers of fire knowledge, significant barriers exist for re-engaging in cultural burning. Indigenous communities in Canada have unique vulnerabilities to large and high-intensity wildfires as they are predominately located in remote, forested regions and lack financial support at federal and provincial levels to mitigate wildfire risk. Therefore, it is critical to uphold Indigenous expertise in leading effective and socially just fire stewardship. In this perspective, we demonstrate the benefits of cultural burning and identify five key barriers to advancing Indigenous fire stewardship in Canada. We also provide calls to action to assist with reducing preconceptions and misinformation and focus on creating space and respect for different knowledges and experiences. Despite growing concerns over wildfire risk and agency-stated intentions to establish Indigenous Peoples as partners in wildfire management, power imbalances still exist. The future and coexistence with fire in Canada needs to be a shared responsibility and led by Indigenous Peoples within their territories.

12 citations


Journal ArticleDOI
09 Jan 2022-Plants
TL;DR: A rich and alive traditional knowledge concerning plants uses in the Gran Paradiso National Park is shown, which may provide new opportunities from the scientific point of view, for the valorization of local products for health community and for sustainable land management.
Abstract: Most of traditional knowledge about plants and their uses is fast disappearing because of socio-economic and land use changes. This trend is also occurring in bio-cultural refugia, such as mountain areas. New data on Traditional Ethnobotanical Knowledge (TEK) of Italian alpine regions were collected relating to three valleys (Cogne, Valsavarenche, Rhêmes) of the Gran Paradiso National Park. Extensive dialogues and semi-structured interviews with 68 native informants (30 men, 38 women; mean age 70) were carried out between 2017 and 2019. A total of 3918 reports were collected, concerning 217 taxa (including 10 mushrooms, 1 lichen) mainly used for medicinal (42%) and food (33%) purposes. Minor uses were related to liquor making (7%), domestic (7%), veterinary (5%), forage (4%), cosmetic (1%) and other (2%). Medicinal plants were used to treat 14 ailment categories, of which the most important were respiratory (22%), digestive (19%), skin (13%), musculoskeletal (10%) and genitourinary (10%) diseases. Data were also evaluated by quantitative ethnobotanical indexes. The results show a rich and alive traditional knowledge concerning plants uses in the Gran Paradiso National Park. Plants resources may provide new opportunities from the scientific point of view, for the valorization of local products for health community and for sustainable land management.

11 citations


Journal ArticleDOI
TL;DR: In this paper , the authors used a qualitative meta-analysis approach to find patterns of customary knowledge in disaster mitigation in Indonesia and forms of disaster learning in Indonesian elementary schools and recommended the MISSED LINK model in learning disaster mitigation.
Abstract: Disaster risk reduction is the main focus of sustainable development . One form of disaster risk reduction is disaster mitigation based on indigenous knowledge. Indigenous Disaster Mitigation is a form of accumulated customary knowledge obtained from the activities and experiences of indigenous people in recognizing potential disaster threats. The purpose of this study is to find patterns of customary knowledge in disaster mitigation in Indonesia and forms of disaster learning in Indonesian elementary schools. This research uses a qualitative meta-analysis approach by analyzing articles from studies on indigenous disaster mitigation and the application of learning in elementary schools. The findings in the research are that there are three patterns or forms of disaster mitigation based on customary knowledge, namely belief, knowledge, and engineering technology, while the disaster learning process uses multiple learning methods that are integrated into each subject. The findings of this study recommend the MISSED LINK model in learning disaster mitigation in elementary schools.

11 citations


Book ChapterDOI
01 Jan 2022
TL;DR: In this article , a modified One Health framework for the post-2020 period that calls for ensuring rights-oriented universal social entitlements, provision of livelihood security, and promotion of human-nature cooperation underwritten by customary sustainable practices and traditional knowledge in SEPLS management is presented.
Abstract: Abstract This study attempts to explore the interdependent relationship between humans and nature, and to comprehend the community understanding of the “One Health” approach in the face of the COVID-19 pandemic in the Sundarbans in Bangladesh. It explores challenges in socio-ecological production landscapes and seascapes (SEPLS) management, response of indigenous peoples and local communities (IPLCs), and corresponding outcomes, and also examines factors affecting the ecosystem’s balance. It particularly draws on the insights of traditional resource users (TRUs) in a part of the Sundarbans who are wood collectors ( Bawali ), fishermen ( Jele ), honey and wax collectors ( Mouali ), and crab collectors. The study adopts a multiple evidence base (MEB) approach in order to bring in the participatory insights of IPLCs, coupled with scientific knowledge and interdisciplinary heterodox perspectives. Based on the community conceptualisation of the One Health approach, this study demonstrates that the appropriation of nature (conservation, restoration, sustainable use, access, and benefit sharing) instead of expropriation (anthropogenic pressures) can serve as a yardstick to ensure a virtuous cycle in the ecosystem and a harmonious relationship between humans and nature. The study presents a modified One Health framework for the post-2020 period that calls for ensuring rights-oriented universal social entitlements, provision of livelihood security, and promotion of human-nature cooperation underwritten by customary sustainable practices and traditional knowledge in SEPLS management.

11 citations


Journal ArticleDOI
TL;DR: In this article , a systematic literature review of 288 scientific studies on pastoral traditional ecological knowledge is presented, focusing specifically on 61 papers that explicitly mention one of the four types of knowledge transition (i.e., retention, erosion, adaptation, or hybridization).
Abstract: Traditional ecological knowledge enables pastoralists to cope with social-ecological changes, thereby increasing the sustainability of their practices and fostering social-ecological resilience. Yet, there is a significant knowledge gap concerning the extent to which pastoral traditional ecological knowledge has changed over time at the global level. We aim to fill this gap through a systematic literature review of 288 scientific studies on pastoral traditional ecological knowledge. We reviewed 152 papers in detail (selected randomly from the 288) for their content, and focused specifically on 61 papers that explicitly mentioned one of the four types of knowledge transition (i.e., retention, erosion, adaptation, or hybridization). Studies on pastoral traditional knowledge represent less than 3% of all the scholarly literature on traditional ecological knowledge. Geographical distribution of the 288 case studies was largely biased. Knowledge domains of pastoral knowledge such as herd and livestock management, forage and medicinal plants, and landscape and wildlife were relatively equally covered; however, climate-related knowledge was less often studied. Of the 63 papers that explicitly mentioned transition of pastoral traditional ecological knowledge, 52 reported erosion, and only 11 studies documented explicitly knowledge retention, adaptation, or hybridization of traditional knowledge. Thus, adaptation and hybridization was understudied, although some case studies showed that adaptation and hybridization of knowledge can efficiently help pastoralists navigate among social-ecological changes. Based on the review, we found 13 drivers which were mentioned as the main reasons for knowledge transition among which social-cultural changes, formal schooling, abandonment of pastoral activities, and transition to a market economy were most often reported. We conclude that future research should focus more on the diverse dynamics of pastoral traditional knowledge, be more careful in distinguishing the four knowledge transition types, and analyze how changes in knowledge impact change in pastoral practices and lifestyles. Understanding these phenomena could help pastoralists’ adaptations and support their stewardship of their rangeland ecosystems and biocultural diversity.

Journal ArticleDOI
TL;DR: The Environment Protection and Biodiversity Conservation Act 1999 (the Act) is Commonwealth legislation designed to protect and manage nationally and internationally important species and ecological communities, which entails specific objectives to recognise Indigenous people as discussed by the authors .
Abstract: Increasingly scientists and policy makers are acknowledging the importance of Indigenous participation in effective biodiversity conservation. In Australia, the recognised Indigenous estate is vast, accounting for up to 57% of the continent and comprising some of the highest priority conservation lands, including 46% of the formal National Reserve System. The Environment Protection and Biodiversity Conservation Act 1999 (the Act) is Commonwealth legislation designed to protect and manage nationally and internationally important species and ecological communities, which entails specific objectives to recognise Indigenous people. However, to date the involvement of Indigenous people in implementation of the Act has been inconsistent and inadequate, particularly in the protection of the Indigenous estate, understanding and supporting Indigenous people’s aspirations for Country and culturally significant species, and respecting the traditional management of species and landscapes. In this article, we will explore the key barriers and opportunities for improving Indigenous participation in biodiversity conservation under the Act. We structure our exploration using the three connected themes: (1) meaningful Indigenous engagement and participation, (2) recognition of the Indigenous Estate and (3) strengthening Indigenous-led governance. We find that there is a pressing need and an immediate opportunity to reform and strengthen the Act to protect Indigenous Knowledge, to recognise and report on the role of Indigenous Estate, and to realise the aspirations of Indigenous peoples for improved land and sea management that strengthens people, culture and Country.

Book ChapterDOI
01 Jan 2022
TL;DR: In this paper , the authors highlight the conceptual parallels between Western understandings of academic integrity and an Indigenous relational epistemology that is rooted in accountability, and propose a trans-systemic approach.
Abstract: Abstract Although the notion of academic integrity is advanced as a Western construct, Indigenous ways of conceptualising and mobilizing this construct represent a vast, diverse and enduring knowledge system that encompasses not only how sources of knowledge are attributed, but also serves as one of the ontological pillars that upholds honesty and truth-telling within a relationally oriented epistemology. Written from an Indigenous perspective, this chapter invites readers to critically reflect on the ways that academic integrity, as an ethical pillar of the Western academy, relies on institutionalized protocols that privilege a specific methodology of citation and referencing that elevates the written word whilst excluding Indigenous methodologies that are embedded within an ethic of truth-telling and relational accountability. Grounded in the scholarship that surrounds Indigenous knowledge as a participatory way of knowing and utilizing a values-based analysis, I highlight the conceptual parallels between Western understandings of academic integrity and an Indigenous relational epistemology that is rooted in accountability. In today’s social climate of reconciliation, academic institutions across Canada are seeking avenues to decolonize their pedagogies and practices. One such avenue is in the area of academic integrity which is underlain with distinct and established ways of transmitting knowledge that have all too often left Indigenous knowledge systems to exist as alternative, or less rigorous, approaches to knowledge production. Movement towards a more equitable, critical and comprehensive understanding of how we, as scholars, are being accountable to those voices that inform and shape our own requires the consideration of a trans-systemic approach.

Journal ArticleDOI
TL;DR: In this article , the authors address the current state of NbS focused on IPLCs by assessing peer-reviewed literature with criteria developed around the validation, integration, and protection of ILK.

Journal ArticleDOI
TL;DR: In this paper , plant species used to treat human diseases in Butaleja district in Eastern Uganda and their associated traditional medicinal knowledge (TMK) were documented, and conservation methods for medicinal plants were also evaluated.
Abstract: Abstract Background The global consumption of herbal medicine is increasing steadily, posing an extinction risk to medicinal plants. Uganda is among the top ten countries with a high threat of herbal medicine extinction, and Traditional Medicinal Knowledge (TMK) erosion. This might be attributed to the inadequate documentation, plus many more unclear hindrances. In this study, plant species used to treat human diseases in Butaleja district in Eastern Uganda and their associated TMK were documented. The conservation methods for medicinal plants were also evaluated. The rationale was to support the preservation of ethnopharmacological knowledge. Methods Data were collected from 80 herbalists using semi-structured questionnaires, from July 2020 to March 2021. Additionally, guided field walks and observations were conducted. Quantitative indices such as, use categories and informant consensus factor (ICF) were evaluated to elucidate the importance of the medicinal plants. Data were analyzed using STATA version-15.0 software. Results In total, 133 species, belonging to 34 families and 125 genera were identified. Fabaceae (65%), and Solanaceae (29%) were the dominant families. Leaves (80%), and roots (15%), were the commonest parts used in medicinal preparations; mostly administered orally as decoctions (34.6%) and infusions (16%). The commonest illnesses treated were cough (7.74%), gastric ulcers (7.42%), and malaria (4.52%). The informant consensus factor was high for all disease categories (≥ 0.8), indicating homogeneity of knowledge about remedies used. Only 73% of the respondents made efforts to conserve medicinal plants. The commonest conservation strategy was preservation of forests with spiritually valued species (100%), while compliance with government regulations was the rarest (4.5%). Overall, efforts to stop the extinction of medicinal plants and TMK were inadequate. Conclusion and recommendations There was enormous dependency on a rich diversity of medicinal plant species and TMK for healthcare and income generation. The potential for medicinal plant biodiversity loss was evident due to habitat destruction. Inclusion of traditional cultural norms in conservation strategies, and laboratory-based efficacy tests for the species identified are necessary, to promote the conservative and utilization of validated herbal medicines and TMK in rural settings.

Journal ArticleDOI
TL;DR: The authors explored causal explanations in a traditional fishing community in Brazil that provide resources for transdisciplinary collaboration, without neglecting differences between Indigenous and academic experts, and found that community members often rely on causal explanations for local ecological phenomena with different degrees of complexity.
Abstract: Transdisciplinary research challenges the divide between Indigenous and academic knowledge by bringing together epistemic resources of heterogeneous stakeholders. The aim of this article is to explore causal explanations in a traditional fishing community in Brazil that provide resources for transdisciplinary collaboration, without neglecting differences between Indigenous and academic experts. Semi-structured interviews were carried out in a fishing village in the North shore of Bahia and our findings show that community members often rely on causal explanations for local ecological phenomena with different degrees of complexity. While these results demonstrate the ecological expertise of local community members, we also argue that recognition of local expertise needs to reflect on differences between epistemic communities by developing a culturally sensitive model of transdisciplinary knowledge negotiation.

Journal ArticleDOI
TL;DR: In this article , the authors systematically review primary literature that interweaves the experiential wildlife knowledge of diverse knowledge holders into quantitative, mixed methods analysis of terrestrial vertebrate populations and their habitats, and highlight several key challenges and solutions related to the inclusion of local, expert, and Indigenous knowledge into quantitative wildlife habitat and population analyses.

Journal ArticleDOI
TL;DR: In this article , the influence of IK and local knowledge on the implementation of water sector adaptation responses in Africa is assessed to better understand the relationship between responses to climate change and local and indigenous knowledge systems.
Abstract: Abstract Evidence is increasing of human responses to the impacts of climate change in Africa. However, understanding of the effectiveness of these responses for adaptation to climate change across the diversity of African contexts is still limited. Despite high reliance on indigenous knowledge (IK) and local knowledge (LK) for climate adaptation by African communities, potential of IK and LK to contribute to adaptation through reducing climate risk or supporting transformative adaptation responses is yet to be established. Here, we assess the influence of IK and LK for the implementation of water sector adaptation responses in Africa to better understand the relationship between responses to climate change and indigenous and local knowledge systems. Eighteen (18) water adaptation response types were identified from the academic literature through the Global Adaptation Mapping Initiative (GAMI) and intended nationally determined contributions (iNDCs) for selected African countries. Southern, West, and East Africa show relatively high evidence of the influence of IK and LK on the implementation of water adaptation responses, while North and Central Africa show lower evidence. At country level, Zimbabwe displays the highest evidence (77.8%) followed by Ghana (53.6%), Kenya (46.2%), and South Africa (31.3%). Irrigation, rainwater harvesting, water conservation, and ecosystem-based measures, mainly agroforestry, were the most implemented measures across Africa. These were mainly household and individual measures influenced by local and indigenous knowledge. Adaptation responses with IK and LK influence recorded higher evidence of risk reduction compared to responses without IK and LK. Analysis of iNDCs shows the most implemented water adaptation actions in academic literature are consistent with water sector adaptation targets set by most African governments. Yet only 10.4% of the African governments included IK and LK in adaptation planning in the iNDCs. This study recommends a coordinated approach to adaptation that integrates multiple knowledge sources, including IK and LK, to ensure sustainability of both current and potential water adaptation measures in Africa.

Journal ArticleDOI
TL;DR: In this paper , a cross-sectional dataset was collected in one of the major agriculture areas to check farmers indigenous knowledge about the impacts of floods on their farming lives, food security, sustainable development, and risk assessment.
Abstract: The present study was conducted in one of the major agriculture areas to check farmers indigenous knowledge about the impacts of floods on their farming lives, food security, sustainable development, and risk assessment. In the current study, primary data was used to analyze the situation. A semi-structured questionnaire was distributed among farmers. We have collected a cross-sectional dataset and applied the PLS-SEM dual-stage hybrid model to test the proposed hypotheses and rank the social, economic, and technological factors according to their normalized importance. Results revealed that farmers’ knowledge associated with adaption strategies, food security, risk assessment, and livelihood assets are the most significant predictors. Farmers need to have sufficient knowledge about floods, and it can help them to adopt proper measurements. A PLS-SEM dual-stage hybrid model was used to check the relationship among all variables, which showed a significant relationship among DV, IV, and control variables. PLS-SEM direct path analysis revealed that AS (b = −0.155; p 0.001), FS (b = 0.343; p 0.001), LA (b = 0.273; p 0.001), RA (b = 0.147; p 0.006), and for FKF have statistically significant values of beta, while SD (b = −0.079NS) is not significant. These results offer support to hypotheses H1 through H4 and H5 being rejected. On the other hand, age does not have any relationship with farmers’ knowledge of floods. Our study results have important policy suggestions for governments and other stakeholders to consider in order to make useful policies for the ecosystem. The study will aid in the implementation of effective monitoring and public policies to promote integrated and sustainable development, as well as how to minimize the impacts of floods on farmers’ lives and save the ecosystem and food.

Journal ArticleDOI
TL;DR: In this article , a systematic review and analysis of the local wisdom of the indigenous people in nature conservation is presented, and the review was based on the published standard, namely the PRISMA statement (Preferred Reporting Items for Systematic Reviews and Meta-Analyses).
Abstract: The local wisdom of indigenous people in nature conservation plays a critical part in protecting the planet’s biodiversity and the overall health of the ecosystems. However, at the same time, indigenous people and their lands are facing immense threats through modernization and globalization. This study aims to systematically review and analyze the local wisdom of the indigenous people in nature conservation. The present study integrated multiple research designs, and the review was based on the published standard, namely the PRISMA statement (Preferred Reporting Items for Systematic Reviews and Meta-Analyses). This study used Web of Science (WoS) and Scopus as the main databases in searching for the required articles. Through content analysis, this study can be divided into seven main categories: (a) forest management, (b) flora and fauna conservation, (c) food security, (d) water management, (e) land management, (f) weather forecasting, and (g) others. The findings offer some basics on how academics can adopt and adapt the existing local wisdom of indigenous people in nature conservation into the scientific framework and design to answer the Sustainable Development 2030 Agenda.


Journal ArticleDOI
TL;DR: In this paper , Agrawal et al. proposed a taxonomic approach to improve biodiversity science and promote conservation by removing the divide between indigenous and scientific knowledge by enriching indigenous knowledge via collaborative methodologies.

Journal ArticleDOI
TL;DR: This article conducted a systematic literature review, identifying 325 articles that were qualitatively coded to identify what practices constitute local and indigenous knowledge, patterns in how it has been studied, and how current understanding of LIK fits to the Sendai Framework.
Abstract: The embeddedness of local and indigenous communities in their environments has led them to develop time-tested knowledge and practices to prepare for, mitigate, respond to, and recover from the impacts of natural hazards. Collectively, these are referred to as local and indigenous knowledge (LIK) and have gained a niche in disaster risk reduction (DRR) scholarship. We conducted a systematic literature review, identifying 325 articles that were qualitatively coded to identify what practices constitute LIK, patterns in how it has been studied, and how current understanding of LIK fits to the Sendai Framework. We found a plethora of strategies that communities mobilise, from hazard forecasts to livelihood-based adaptation, with the study of these concentrated in middle- and high-income countries. Efforts to integrate knowledge (LIK and scientific) and power spheres (top-down and bottom-up) are increasingly prominent themes in disaster scholarship. There is a recognition of LIK in the Sendai Framework priority areas, although still embryonic, which we link to the existing body of knowledge in literature. Our synthesis pieces together a holistic understanding of LIK to offer a more concrete appreciation of what LIK is and how it can be further relevant for DRR efforts.

Journal ArticleDOI
TL;DR: Knowledge translation (KT) is a critical component of any applied health research as discussed by the authors , and it is inherent in Indigenous health research processes and content, as a form of knowing and doing.
Abstract: Knowledge translation (KT) is a critical component of any applied health research. Indigenous Peoples' health research and KT largely continues to be taught, developed, designed, regulated, and conducted in ways that do not prioritize local Indigenous Peoples' ways of sharing knowledges. This review was governed and informed by Indigenous health scholars, Knowledge Guardians, and Elders. Our systematic review focused on answering, what are the promising and wise practices for KT in the Indigenous health research field? Fifty-one documents were included after screening published literature from any country and grey literature from what is now known as Canada. This included contacting 73 government agencies at the federal, territorial, and provincial levels that may have funded Indigenous health research. Only studies that: a) focused on Indigenous Peoples' health and wellness; b) documented knowledge sharing activities and rationale; c) evaluated the knowledge sharing processes or outcomes; and d) printed in English were included and appraised using the Well Living House quality appraisal tool. The analysis was completed using an iterative and narrative synthesis approach. Our systematic review protocol has been published elsewhere. We highlight and summarize the varied aims of Indigenous health research KT, types of KT methodologies and methods used, effectiveness of KT efforts, impacts of KT on Indigenous Peoples' health and wellness, as well as recommendations and lessons learned. Few authors reported using rigorous KT evaluation or disclosed their identity and relationship with the Indigenous communities involved in research (i.e. self-locate). The findings from this review accentuate, reiterate and reinforce that KT is inherent in Indigenous health research processes and content, as a form of knowing and doing. Indigenous health research must include inherent KT processes, if the research is by, for, and/or with Indigenous Peoples.

Journal ArticleDOI
22 Feb 2022-PLOS ONE
TL;DR: In this article , a field survey was carried out in the Tanawal area of the Lesser Himalayan Region, Khyber Pakhtunkhawa, Province from April 2016 to October 2017.
Abstract: Ethnobotanical field surveys were carried out in the Tanawal area of the Lesser Himalayan Region, Khyber Pakhtunkhawa, Province from April 2016 to October 2017. The area is located between 34.36 (34° 21’ 30 N) latitude and 73.07 (73° 4’ 0 E) longitude with an average elevation of 1374 meters above sea level. Ethnomedicinal data were collected through Participatory Rural Appraisal (PRA), and participants were selected through the snow-boll technique. Semi-structured, in-depth and open-ended interviews were conducted. The data were quantitatively evaluated using ethnomedicinal indices i.e. Relative frequency of citation (RFCs), Fidelity level (FL), and Use Value (UV). The ethnobotanical data were also comparatively analyzed through the Jaccard Index (JI). The study yielded 66 medicinal plants in 62 genera and 43 families. Asteraceae and Solanaceae were the most important families with five medicinal taxa each. Regarding medicinal plant part utilization, leaves (43.28%) were used predominantly, followed by whole plant (14.92%) and fruits (14.92%). Decoction was the main drug formulation applied to 21 species (31.15%) and the oral route was most common (56.1%) while 31.2% of medicinal plants were used for both oral and topical applications. Fifty health disorders were recorded and grouped in 15 categories. Maximum species were used to treat gastrointestinal disorders i.e. 13 species, dermal problems (12 species), and respiratory tract ailments (9). The calculated RFCs ranged between 81 to 31. The most important medicinal plants were Acacia modesta, Citrullus vulgaris, Tamarindus indica, and Momordica charantia with an RGFC of 81 each. The UV ranged between 0.58 and 3.6. Medicinal taxa with the highest UV were Dioscorea deltoidea (3.6), Withania coagulans (3.3), Momordica charantia (3.5), Silybum marianum and Pyrus pashia (3.2). FL values showed that 28 (41.79%) species had a FL value below 50 (74.62%) while 39 (58.20%) had higher FL values. Momordica charantia, Tamarindus indica, Acacia modesta and Citrullus vulgaris were 95.2 each. The Jaccard Index (JI) values ranged from16.77 to 0.98. The current study also reported 16 medicinal plants, commonly used around the globe, have been rarely documented for their medicinal values in the local ethnomedicinal literature i.e. Althaea officinalis, Plantanus orientalis, Jasminum sombac, Maytenus royleana, Cucurbita maxima, Phyllanthus emblica, Citrullus vulgaris. Polygonatum verticilliatum, Caseria tomentosa, Cistanche tubulosa, Bambusa arundinacea, Schinus molle, Tamarindus indica, Pongamia pinnata, Citrus limon and Catharanthus roseus. However, 48 medicinal plants had been reported in the literature but the current study reported their novel medicinal uses. Important taxa should be established in botanical gardens for in-situ conservation, chemical investigation and sustainable utilization. It would also be effective to improve the livelihoods of the local population.

Journal ArticleDOI
TL;DR: In this article , the authors explored the potential role of indigenous knowledge on the uses, sustainability, and conservation strategies for African ginger among two communities in Mpumalanga province.
Abstract: Harvesting of medicinal plants in the wild has an impact on sustainability of medicinal plants, which leads to the need for intervention in terms of conservation strategies. Siphonochilus aethiopicus, commonly known as African ginger or wild ginger is used to cure a variety of health conditions/illnesses, such as coughs, colds, asthma, nausea, headaches and pains. This study explored the potential role of indigenous knowledge on the uses, sustainability, and conservation strategies for African ginger among two communities in Mpumalanga province. Qualitative method entailing in-depth interviews were used for this research. We used a non-probability sample (snow-balling) to recruit ten (10) participants that comprised of four traditional health practitioners, four knowledge holders and two herbalists, considered as experts on African ginger in the study area. The data was analysed using thematic analysis. The diverse indigenous knowledge on the uses of African ginger were divided into two categories (diseases and spiritual/cultural purposes) among the local communities. African ginger is indigenous to South Africa and the plant species in the wild is mainly lost to commercial trade. As revealed by the participants, the multiple uses of African ginger are major contributing factors exacerbating the demands for the plant. The uses of African ginger have resulted in the scarcity and possibly extinction of this plant species in the wild, which remain a major concerns to several stakeholders especially traditional health practitioners. Harvesting of the rhizomes of African ginger is recommended instead of the root given the relative ease and higher chances for survival and regeneration. To ensure the sustainable utilisation of African ginger, its cultivation was recommended by the participants. However, there is a need for further intervention to assess how the community members can be assisted with developing and adopting indigenous conservation protocols for the continuous sustainability of African ginger. In addition, it is pertinent to strongly discourage the indiscriminate destruction of natural habitats and create more awareness on the importance of designating protected areas among local communities.

Journal ArticleDOI
TL;DR: The 10th International Congress of Arctic Social Sciences Indigenous Knowledge and knowledge co-production panel and discussion group, 20 July 2021 as discussed by the authors presented a perspective of the state-of-the-art and guidance for further advancement of Indigenous knowledge and knowledge production in the Arctic.
Abstract: This perspective presents a statement of the 10th International Congress of Arctic Social Sciences Indigenous Knowledge and knowledge co-production panel and discussion group, 20 July 2021. The statement is designed to serve as a characterization of the state-of-the-art and guidance for further advancement of Indigenous Knowledge and knowledge co-production in the Arctic. It identifies existing challenges and provides specific recommendations for researchers, Indigenous communities, and funding agencies on meaningful recognition and engagement of Indigenous Knowledge systems.

Journal ArticleDOI
05 Jan 2022
TL;DR: Syamsuardi et al. as discussed by the authors investigated the variety of Aneuk Jamee traditional foods in the South Aceh District of Indonesia, including 41 types of traditional cuisine and 11 kinds of traditional snacks.
Abstract: Abstract. Syamsuardi, Nurainas, Taufiq A, Harmawan T, Suwardi AB. 2021. Aneuk Jamee traditional foods in the South Aceh District, Indonesia. Biodiversitas 23: 443-454. The traditional foods of the Aneuk Jamee Tribe have a long history and unique traditions passed down for thousands of years. However, a lack of information about indigenous and traditional foods of the Aneuk Jamee Tribe will lead to a decline in local knowledge of traditional foods, particularly among the younger generation. Therefore, this study aimed to investigate the variety of Aneuk Jamee traditional foods in the South Aceh District of Indonesia. The study was conducted in South Aceh, Indonesia, Labuhan Haji Timur, Kota Bahagia, and Kluet Selatan Sub-districts. The study involved 90 respondents (30 from each sub-district) chosen at random. The interview was conducted using a questionnaire covering the respondents' backgrounds, traditional food names, food composition, mode of preparation, and uses. As a result, 52 Aneuk Jamee's traditional foods were identified from three sub-districts of South Aceh District, including 41 types of traditional cuisine and 11 types of traditional snacks. All respondents recognised Gulai ciik minyak, Gulai taleh, Gulai paku, Gulai cabadak, Gulai kabau, Gulai kambieng, Gulai ikan panjang, Gulai kitang, Kue kakareh, Limpieng sagu, and Limpieng ubi as Aneuk Jamee traditional foods. On the other hand, less than 20% of respondents were familiar with other traditional foods, such as Lamang ubi. The Aneuk Jamee Tribe has an excellent system for passing down traditional knowledge from generation to generation. Fifty-six plant species consisting of 47 genera and 28 families were used as Aneuk Jamee traditional food. The Aneuk Jamee Tribe prepares various foods from various plant species to maintain their health and contribute to household income and conservation efforts.

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TL;DR: A comprehensive literature review using electronic databases such as Medline, Web of Science, Google Scholar, ScienceDirect, SpringerLink, and Wiley Online Library was conducted for collecting relevant information as mentioned in this paper .

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TL;DR: In this article , the authors explore how villagers pass on and practice their knowledge and beliefs in food defense based on traditional ecological knowledge in Tawangmangu District, Central Java Province, Indonesia.