Academic literature on the topic 'Indigenous peoples – Ecology'
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Journal articles on the topic "Indigenous peoples – Ecology"
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Whyte, Kyle. "Settler Colonialism, Ecology, and Environmental Injustice." Environment and Society 9, no. 1 (September 1, 2018): 125–44. http://dx.doi.org/10.3167/ares.2018.090109.
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Settler colonialism is a form of domination that violently disrupts human relationships with the environment. Settler colonialism is ecological domination, committing environmental injustice against Indigenous peoples and other groups. Focusing on the context of Indigenous peoples’ facing US domination, this article investigates philosophically one dimension of how settler colonialism commits environmental injustice. When examined ecologically, settler colonialism works strategically to undermine Indigenous peoples’ social resilience as self determining collectives. To understand the relationships connecting settler colonialism, environmental injustice, and violence, the article first engages Anishinaabe intellectual traditions to describe an Indigenous conception of social resilience called collective continuance. One way in which settler colonial violence commits environmental injustice is through strategically undermining Indigenous collective continuance. At least two kinds of environmental injustices demonstrate such violence: vicious sedimentation and insidious loops. The article seeks to contribute to knowledge of how anti-Indigenous settler colonialism and environmental injustice are connected.
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Holden, William N. "The Least of My Brethren: Mining, Indigenous Peoples, and the Roman Catholic Church in the Philippines." Worldviews 17, no. 3 (2013): 205–38. http://dx.doi.org/10.1163/15685357-01700003.
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Political ecology shows how environmental issues can be reframed towards addressing the problems of the socially vulnerable. The environmental identity and social movement thesis of political ecology asserts that environmental issues can generate cross-class and inter-ethnic linkages in an effort to blunt powerful forces. Liberation ecology, a variant of political ecology combined with a counter hegemonic discourse, provides another dimension of political ecology. In the Philippines, mining on indigenous lands has generated opposition from indigenous peoples. By examining how the Roman Catholic Church has aided indigenous peoples in their opposition to mining, examples of the environmental identity and social movement thesis of political ecology and liberation ecology can be gleaned. Liberation theology, an impetus to the church’s commitment to the poor, may be the consummate counter hegemonic discourse.
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Yaqub, Andi, Ashadi L. Diab, Andi Novita Mudriani Djaoe, Riadin Riadin, and Iswandi Iswandi. "Dehumanisation Of Moronene Hukaea Laea Indigenous Community In Setting The Boundary Of Ulayat Rights." Al-'Adl 14, no. 2 (July 31, 2021): 118. http://dx.doi.org/10.31332/aladl.v14i2.2932.
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The determination of the area of customary rights of indigenous peoples is a form of protection for indigenous peoples, a step to overcome vertical conflicts between the Moronene Hukaea Laea indigenous people and conservation or national park managers. This study aims to capture the extent to which the position and existence of Perda no. 4 of 2015 on the recognition of the customary rights of the moronene indigenous people of Hukaea Laea. This type of research is descriptive analysis with a qualitative approach, the research location is in Watu-Watu Village, Lantari Jaya District and Rawa Aopa Watumohai National Park, Bombana Regency and the data collection of this study is through direct interviews and deductive conclusions are drawn. Based on the results of this study, the forms of dehumanization of the Moronene Hukaea Laea indigenous people include: (1) In 1997 the Moronene Hukaea Laea indigenous people experienced intimidation by the universe broom group such as burning houses and land and in 2002 repeated home destruction and eviction ulayat areas by the government because the Moronene indigenous people are in conservation areas or national parks, the pretext of expulsion and arrest of customary leaders and indigenous peoples of Moronene Hukaea Laea has based on a negative stigma that the existence of indigenous peoples is a group that destroys ecosystems and ecology. (2) In 2015 the stipulation of Regional Regulation No. 4 of 2015 is not substantive because it only regulates the existence of indigenous peoples, not the absolute determination of territory by the Hukaea Laea indigenous people. This is indicated by the policy of the Minister of Forestry which concluded that based on the total population of the Hukaea Laea Indigenous Peoples, only 6,000 hectares could be controlled. Based on this policy, the local government shows inconsistency towards the indigenous Moronene Hukaea Laea after placing its position as a mediator between the Minister of Forestry, conservation area managers, and the Hukaea Laea Indigenous Community.
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Parera, E., R. H. Purwanto, D. B. Permadi, and Sumardi Sumardi. "How do the Customary Forest and Protected Forest Management Principles affect Ambon City Protected Forest Management between the Government and Indigenous Peoples? (Case in the Mount Sirimau Protection Forest Group, Ambon City, Maluku Province)." Jurnal Manajemen Hutan Tropika (Journal of Tropical Forest Management) 28, no. 3 (November 30, 2022): 254–68. http://dx.doi.org/10.7226/jtfm.28.3.254.
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Protection forests are state forests that are authorized by the government to be managed, but on the other hand, indigenous peoples already exist and manage forests that are claimed as customary forest. How is the management of protection forests between the government and indigenous peoples? The purpose of this study is to examine the management of protection forests between the government and indigenous peoples and the collaboration in the management of protection forests between the two. The results showed that the management of protection forests by the government was not optimal at the site level based on the principles of protection forest management that had only been done with boundaries: only area boundaries, not blocks and plots, forest protection such as area patrols, installation of prohibition boards and appeals) and land rehabilitation (planting with woody plant species and multi-purpose trees. Protected forest management by indigenous peoples has touched the site level on several aspects of protected forest management principles. Protected management activities by indigenous peoples following the principles of protected forest management are the cultivation of fruit plants, land use with dusung/traditional agroforestry cropping patterns, forest protection is prohibited from cutting trees at water sources, along riverbanks, replanting if cutting fruit trees that are not productive, utilizing non-timber forest products. The government as the planner but implementing it in the field is the indigenous people who are accompanied by the government and joint monitoring and evaluation. Protected forest management based on the principle of protected forest management is more optimally carried out in a collaborative and complementary manner between the government and indigenous peoples.
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Bacca, Paulo Ilich. "Indigenizing International Law and Decolonizing the Anthropocene: Genocide by Ecological Means and Indigenous Nationhood in Contemporary Colombia." Maguaré 33, no. 2 (July 1, 2019): 139–69. http://dx.doi.org/10.15446/mag.v33n2.86199.
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This article displays the idea of indigenizing international law by recognizing indigenous law as law. Transforming international law becomes possible by directing indigenous jurisprudences to it —I call this process inverse legal anthropology—. Based on inverse legal anthropology, i present a case study on the ongoing genocide of Colombian indigenous peoples in the age of the global ecology of the Anthropocene. I also explain the political consequences of valuing indigenous cosmologies regarding their territories. While mainstream representations of indigenous territories include the topographic and biologic dimensions of the earth’s surface, they forget the pluriverse of organic and inorganic beings that make and negotiate their social living together with indigenous peoples, and their ecological and spiritual relationships.
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Hamacher, Duane W., John Barsa, Segar Passi, and Alo Tapim. "Indigenous use of stellar scintillation to predict weather and seasonal change." Proceedings of the Royal Society of Victoria 131, no. 1 (2019): 24. http://dx.doi.org/10.1071/rs19003.
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Indigenous peoples across the world observe the motions and positions of stars to develop seasonal calendars. Changing properties of stars, such as their brightness and colour, are also used for predicting weather. Combining archival studies with ethnographic fieldwork in Australia’s Torres Strait, we explore the various ways Indigenous peoples utilise stellar scintillation (twinkling) as an indicator for predicting weather and seasonal change, and examine the Indigenous and Western scientific underpinnings of this knowledge. By observing subtle changes in the ways the stars twinkle, Meriam people gauge changing trade winds, approaching wet weather and temperature changes. We then examine how the Northern Dene of Arctic North America utilise stellar scintillation to forecast weather.
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Carstens, Margret. "Indigene Landrechte in Zeiten des Klimawandels und der Verhandlung um das Freihandelsabkommen Mercosur am Beispiel Brasilien." Verfassung in Recht und Übersee 53, no. 2 (2020): 116–48. http://dx.doi.org/10.5771/0506-7286-2020-2-116.
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How to assess the issue of indigenous land rights in the face of man-made climate change and Amazon fires? How to classify the EU free trade agreement „Mercosur“ and relevant climate, environmental and indigenous rights? What are legal opportunities for indigenous people(s) on the international, inter-American and EU level, to prevent the loss of land and forests, and to protect themselves from climate change? On the basis of indigenous land and environmental rights in Brazil and reactions to the Amazon fires, environmental regulations of the "Mercosur Pact" as well as concerned human and indigenous rights are discussed. Further, this article deals with relevant inter-American law (individual indigenous land rights) and international law (collective land rights). Environmental and climate law provide legal and political options for indigenous people(s), for instance in Brasil. Negative impacts of climate actions on indigenous peoples, the competition between environmental protection areas and indigenous territories, the inclusion of indigenous knowledge in sustainable environmental protection and the allocation of Global Public Goods are discussed. There are various interactions between climate and biodiversity protection, human rights, indigenous peoples rights, and free trade between the EU and South America. While protecting forests as a carbon sink, negative environmental or social consequences must be avoided. Like trade agreements, environmental standards for the protection of the Brazilian Amazon rain forest should be enforceable. To reduce deforestation and to confine the effects of climate change, indigenous peoples rights have to be strengthened. The free, prior, and informed consent of indigenous peoples to projects that may affect their territories is essential. It requires effective, coordinated solutions to protect human rights and indigenous land rights, and it needs a sustainable preservation of climate and forests - nationally and internationally. A collapse of the Amazon forest ecosystem would have global climate effects. In Brazil, alternatives to deforestation and destruction are: strengthening the rule of law and agro-ecology, and to defend indigenous territories.
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Mei, L. "Logging and Indigenous peoples' well-being: an overview of the relevant international human rights jurisprudence." International Forestry Review 25, no. 1 (April 1, 2023): 17–27. http://dx.doi.org/10.1505/146554823836902608.
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Logging activities worldwide occur on lands that are already inhabited and used by Indigenous peoples and other local communities and often cause negative impacts on those communities. International human rights law provides one framework within which to understand these impacts. In particular, a discrete body of rights within international human rights law pertain to Indigenous peoples. Encroachments on Indigenous lands, such as through logging or other forestry operations, often run up against the full spectrum of Indigenous peoples' rights, all of which are interdependent and interconnected. Numerous human rights bodies, including the United Nations treaty bodies and regional human rights courts, have addressed Indigenous rights in the context of logging and other extractive activities. This article reviews existing jurisprudence elaborating the scope of these rights and explains how respect for land and participation rights can help prevent impacts on other rights. International human rights jurisprudence outlines three steps as core components of Indigenous peoples' participation rights and as safeguards to protect other rights: conduct environmental and social impact assessments; engage in consultations with the affected Indigenous peoples with the aim of obtaining free, prior, and informed consent; and agree on benefit sharing, compensation, prevention, and mitigation measures with the affected Indigenous peoples. However, these requirements, and respect for Indigenous peoples' rights more broadly, remain to be effectively implemented and observed in practice.
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Pierotti, Raymond. "Learning about Extraordinary Beings: Native Stories and Real Birds." Ethnobiology Letters 11, no. 2 (December 4, 2020): 44–51. http://dx.doi.org/10.14237/ebl.11.2.2020.1640.
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Oral traditions of Indigenous American peoples (as well as those of other Indigenous peoples) have long been discussed with regard to their reliability as metaphorical accounts based upon historical knowledge. I explore this debate using stories to discuss the importance of the role of Corvidae in Indigenous knowledge traditions and how these stories convey information about important socioecological relationships. Contemporary science reveals that Corvids important in cultural traditions were companions to humans and important components of the ecology of the places where these peoples lived. Ravens, Crows, Jays, and Magpies are identified as having special roles as cooperators, agents of change, trickster figures, and important teachers. Canada (or Gray) Jays serve as trickster/Creator of the Woodland Cree people, Wisakyjak. Magpies won the Great Race around the Black Hills to determine whether humans would eat bison or vice versa. I analyze these stories in terms of their ecological meaning, in an effort to illustrate how the stories employ dramatic settings to encourage respect and fix relationships in the sociocultural memory of the people.
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Lindroth, Marjo. "Indigenous-state relations in the UN: establishing the indigenous forum." Polar Record 42, no. 3 (July 2006): 239–48. http://dx.doi.org/10.1017/s0032247406005493.
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The UN Permanent Forum on Indigenous Issues (PFII) was established on 31 July 2000 and held its first session at UN Headquarters in New York in May 2002. The result of decades of development, the forum signified an official opening of the UN to indigenous peoples' participation alongside that of states. This article analyses the discussions on the establishment of the PFII and the role of indigenous peoples as political actors in those discussions. A focus of particular interest is the contradiction between state sovereignty and indigenous self-determination. In examining the establishment process, the analysis draws on scholarship dealing with norms, institutions, organisation and legitimacy. The themes and frames used by indigenous peoples that are significant in state-indigenous relations and that have had an effect on the forum are indigenousness, self-determination, rights and recognition. These show how the relationship between state sovereignty and indigenous self-determination underlay the establishment discussions and their outcome. The materials for the article comprise the transcripts of the establishment negotiations, interventions of state and indigenous representatives, as well as literature on the political participation of indigenous peoples, international law and the UN system and indigenous peoples. The discussions are analysed textually. The article claims that, although the UN is a state-dominated organisation, indigenous peoples are nevertheless able to affect international cooperation. This is an INDIPO project paper (Tennberg 2006).
Dissertations / Theses on the topic "Indigenous peoples – Ecology"
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Wickstrom, Stefanie D. "The political ecology of development and indigenous resistance in Panama and the United States : a comparative study of the Ngöbe, Kuna, Zuni and Skokomish societies /." view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3018402.
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Thesis (Ph. D.)--University of Oregon, 2001.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 356-380). Also available for download via the World Wide Web; free to University of Oregon users. Address: http://wwwlib.umi.com/cr/uoregon/fullcit?p3018402.
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Schaffer, Josef W. "Social behaviors of modern and indigenous peoples impacting the ecology of the Amazon rain forest in Brazil /." Click here to view, 2009. http://digitalcommons.calpoly.edu/erscsp/3.
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Thesis (B.S.)--California Polytechnic State University, 2009.Project advisor: William Preston. Title from PDF title page; viewed on Jan. 14, 2010. Includes bibliographical references. Also available on microfiche.
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Del, Cairo Silva Carlos Luis. "Environmentalizing Indigeneity: A Comparative Ethnography on Multiculturalism, Ethnic Hierarchies, and Political Ecology in the Colombian Amazon." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/217111.
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This dissertation is aimed at analyzing how ethnic hierarchies question the environmentalization of indigeneity, which is the foundation of the Colombian state's multicultural policy. In particular, the dissertation develops a comparative ethnographic approach to the way in which the "multicultural turn" of 1991 impacted three indigenous communities located at San José del Guaviare, a colonization frontier in the Colombian Amazon: the Nükak, the Jiw and the Tucano. Against the assumption of multicultural policy that indigenous communities form a vast mass of people radically diferent from mainstream (even portrayed as anti-modern), in San José there is an unequal distribution of the Nükak, Jiw and Tucano in different positions inside local ethnic hierarchies. For some, Nükak incarnate what Hale (2004) label as a "good ethnicity", that serves to promote Guaviare as an eco-touristic destination, the Jiw are a "bad ethnicity" that annoys White people in San José, while the Tucano are portrayed as "civilized Indians". Thus, the dissertation states how these ethnic hierarchies contradict some of the core assumptions of multicultural policies that are based on an essentialized understanding of indigenous peoples as "ecologically noble savages." The dissertation argues that the analysis of contemporary experiences on indigeneity in an Amazonian context such as San José, could be better understood if it observes a set of processes and actors including: the historical transformation of senses on otherness, the production of forests as a field of domain under state regulations, the economic crossroads affecting indigenous peoples on their "resguardos" (indigenous lands) and the intervention of state laws, NGOs, indigenous political organizations, settlers, foreign governments and state officials. The analysis of such a variety of processes and actors shaping contemporary experiences on indigeneity in the Colombian Amazon follows the environmentality approach (Agrawal, 2005). From that perspective, I discuss the following ideas: a) indigenous resguardos were designed as governmentalized localities in multicultural policy to regulate and control how indigenous peoples manage natural resources; b) those communities portrayed as followers of the ecological nobility script act as regulatory communities; c) the technologies for governing the ecological realm do not necessarily assure the formation of environmental subjectivities.
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Tucker, Catherine M. "Traditional Peoples and the Struggle for Land in the Amazon Basin." University of Arizona, Department of Anthropology, 1996. http://hdl.handle.net/10150/110875.
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Current processes of deforestation and development in the Amazon Basin continue historical trends that have devastated indigenous populations and drastically reduced their land rights. While protection of the Amazon ecosystem has become a worldwide concern, many indigenous and folk groups employ forest management strategies that utilize natural resources without causing permanent degradation. This paper considers historical, political and socioeconomic circumstances that threaten the survival of indigenous groups and their sustainable forms of forest use. The paper argues that discrepant cultural models and attitudes contribute to the differences in land use between traditional Amazon residents and newcomers. The problems and possibilities entailed by efforts to protect traditional land rights are also discussed.
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Humphreys, Bebbington Denise. "The political ecology of natural gas extraction in Southern Bolivia." Thesis, University of Manchester, 2010. https://www.research.manchester.ac.uk/portal/en/theses/the-political-ecology-of-natural-gas-extraction-in-southern-bolivia(dcbcf2ae-e3a3-4ba4-ac3b-9b1b0b959643).html.
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Capital investment in natural resource extraction has fuelled an unprecedented rush to secure hydrocarbon and mining concessions and contracts throughout the Andes-Amazon-Chaco region leading to increased tensions and conflict with lowland indigenous groups residing in the areas that contain subsoil resources. This thesis explores resource extraction and conflict through an ethnography of state-society interactions over proposed hydrocarbon extraction in Bolivia. It asks, how does a “post-neoliberal state” combine commitments to indigenous people, the environment and the redistributive development of natural resource wealth, and how do social movements and other actors respond? In answering this question, the thesis examines how hydrocarbon expansion has affected the country’s most important gas producing region (the Department of Tarija), indigenous Guaraní society and indigenous Weenhayek society, both in their internal relationships and in their historically uneasy negotiations with the central state. By paying particular attention to the Guaraní and Weenhayek it also asks how far a national “government of social movements” has favoured or not the concerns and political projects of indigenous groups that are generally not well represented in the social movements that undergird this new state. In this vein, this research seeks to shed light on a series of contradictions and incongruities that characterise extractive-led economies with an end to contributing to debates about the possibility of combining more socially and environmentally sound modes of production, new forms of democracy, self governance and popular participation.
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Chanza, Nelson. "Indigenous knowledge and climate change : insights from Muzarabani, Zimbabwe." Thesis, Nelson Mandela Metropolitan University, 2014. http://hdl.handle.net/10948/d1020299.
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Discourse characterising climate change has largely revolved around aspects within the realm of impact identification, mitigation and adaptation. Apparently, a burgeoning appetite to examine the role of indigenous knowledge (IK) now confronts the fronts of climate science, policy and practice. The surge in attention to localbased knowledge is attributed to growing challenges posed by change and variability in the climate system. This study argues that indigenous-based knowledge is capable of filling knowledge gaps and validating current understanding about climate change particularly at local levels. Essentially, the paucity of knowledge about local climatic events can be circumvented by engaging indigenous ‘scientists’ whose many years of direct contact with the environment have equipped them with the indispensable knowledge, skills and experiences to understand the same. Primarily, the thesis’ objectives were threefold. One, it captured useful indicators of climate change and variability from the understanding of the indigenous people, which can also be used to enhance understanding of climate change impacts.Two, it drew from the knowledge, experiences, skills and practices of the locals in order to inform appropriate community level mitigation and adaptation interventions. And, three, it highlighted the fact that knowledge of the indigenous people can be used to direct research on climate change. The study area (Muzarabani in Zimbabwe) experiences recurrent droughts and floods and its villagers rely predominantly on climate-sensitive livelihoods. As such, it was selected to provide a reliable case on IK practices and experiences of the people witnessing climatic events. The study was framed within an epistemological and methodological configuration of emancipatory pedagogy that looks at the generators of climate knowledge as ‘scientists’ in their own right. A qualitative elicitation interviewing technique involving in-depth discussions with traditional leaders and elderly knowledgeable citizens was conducted. The participants were selected through chain referrals until the level of theoretical saturation. In addition, directed field observations, document analysis and key informant interviews with other respondents selected through theoretical sampling enhanced the robustness of data acquisition methods. Group-based participatory data analysis and reflexive pragmatism also enhanced rigour and quality of research findings intended to balance between the strictures of the scientific audience and the views of the knowledge generators. Three key themes were derived from IK-climate change linkages as: indigenous based indicators of climate change, indigenous-based mitigation and indigenous based adaptation. A range of indigenous-based indicators identified pointed to a progressively drier climate with shorter growing seasons that are also punctuated by mid-season dry spells. A trend towards increased desiccation of water bodies (rivers, ponds and vleis) was further observed. There is also an upsurge in the abundance and pestiferous nature of Macrotermes spp, Quelea quelea and Acanthoplus discoidalis, which are most likely related to climate change. Some of these indicators closely match with those used in mainstream climate science and they also serve to understand climate change impacts at a finer local level of analysis. Indigenous-based mitigation is mainly driven by the notion of sacredness where the locals regard forestry, certain trees and vleis as sacrosanct. Tampering with these is believed to upset the spirits who have powers to influence climate. Opportunities associated with IK deployment in climate mitigation are understood from the viewpoint of enhancing greenhouse gas (GHG) sinks and that of reducing vulnerability to extreme climatic events. Specifically, this can be achieved through enhancing GHG sequestration through forestry and land-use management initiatives; that is, reducing emissions from deforestation and forestry related degradation (REDD+) and Land Use and Land-Use Cover and Forestry (LULUCF). These two are the dominant schemes adopted by the Intergovernmental Panel on Climate Change (IPCC) to govern climate mitigation. Indigenous disaster risk management (DRM) strategies abound in drought, famine, flood and violent storms through various forms such as Zunde raMambo, nhimbe, rain-making ceremonies and community early warning systems (EWS).The locals in Muzarabani are not passive observers of the changing climate system. Increasing environmental risks necessitates them to devise countermeasures for responding to climatic stimuli with the intention of minimising harm and/or enhancing the benefits brought about by the same. Thus, a portfolio of IK-based adaptation strategies best described as an assortment of short-term coping practices and longterm adaptive strategies were identified. These range from exploitation of ecosystem services, agricultural based interventions, riverine farming, traditional phonological knowledge (TPK) to migration. Therefore, it was revealed that community-based adaptation (CBA) can adequately leverage on IK to improve adaptive capacity and build community resilience against climate change. Clearly, the complementary role of indigenous-based knowledge cannot be disputed, given the demonstrated range of applications from identifying several indicators of change and variability in the climate system, examination of climate change impacts, to identification and assessment of mitigation and adaptation options. The study advises that exogenous climate interventions need to be congruent with indigenous based strategies to avoid maladaptation. To the climate research community therefore, it should be realised that IK is useful both as leads and as baseline knowledge for future work on the impacts of climate change, and in the assessment of climate interventions. In this regard, the remaining challenge is to formulate a framework of constructive dialogue between indigenous scientists and conventional scientists so as to make sure that the mutual benefits of the two knowledge forms are adequately harnessed. Handled well, such collaborative effort would ensure enhanced climate change knowledge for successful mitigation and adaptation strategies. Handled poorly, there is a risk that the developmental needs of communities exposed to climatic events would not be addressed.
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Lu, De Lama Graciela. "Struggles Over Governance of Oil and Gas Projects in the Peruvian Amazon." Thesis, University of Oregon, 2016. http://hdl.handle.net/1794/20458.
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This dissertation examines the shifting and multi-scalar governance of oil and gas projects in Peruvian Amazon. Using cases studies of oil extraction in blocks 1AB (192), 8 in Loreto (2006 to 2015), and the Environmental Impact Assessment (EIA) process for the expansion of the Camisea gas project in block 88 in Cusco, this dissertation explores how environmental decision-making processes of oil and gas projects are structured and enacted. In doing so, this study sheds light on the shifting interactions, negotiations, struggles and (at times) open conflicts between actors that define why, how and where hydrocarbon projects take place in the Amazon. Recognizing the variety of actors, I organize my analysis around government institutions, indigenous mobilizations, environmental assessments and the economic distribution of revenues from oil and gas projects.
From my analysis I argue that resource extraction is changing substantially the relationship between the government and the indigenous peoples in the Peruvian Amazon. These changes involve profound changes in indigenous rights and the creation of new institutions and capacities in the state to address the social-environmental effects of extractive industries. The surge of social-environmental conflicts and the influence of international finance institutions have prompted the Peruvian government to reform the institutional framework regulating resource extraction. This reforms are taking place amid the globalization of indigenous rights, discourses, and laws (such as the Prior Consultation Law) granting special rights to indigenous peoples. However, power-knowledge asymmetries in the decision-making processes (such as the environmental assessments) tend to increase the sense of mistrust among the local populations, resulting in increasing social-environmental conflicts.
In addition, the uneven distribution of benefits from resource extraction is creating regional disparities, increasing the dependency of some regions on resource extraction. An examination of the implementation of the Environmental Impact Assessment process for the expansion of the Camisea project in block 88 exposes unresolved practices of representation and citizenship of the indigenous peoples in voluntary isolation. However, overall, Amazonian indigenous people’s struggles are shifting the traditional national, social, and political life. They are ethnic minorities and citizens struggling for their rights to participate in decision-making processes and in the distribution of economic benefits from extraction, both particularity and equality.
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Bjureby, Erika. "The political ecology of indigenous movements : a case study of the Shuar people's struggles against the oil industry in the Ecuadorian Amazon." Thesis, King's College London (University of London), 2006. https://kclpure.kcl.ac.uk/portal/en/theses/the-political-ecology-of-indigenous-movements--a-case-study-of-the-shuar-peoples-struggles-against-the-oil-industry-in-the-ecuadorian-amazon(591ee49c-fbe2-4632-b3f0-1266e4e215fd).html.
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Hall, David Edward. "Sustainability from the Perspectives of Indigenous Leaders in the Bioregion Defined by the Pacific Salmon Runs of North America." PDXScholar, 2008. https://pdxscholar.library.pdx.edu/open_access_etds/2569.
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Extensive research suggests that the collective behavior of humanity is on an unsustainable path. As the evidence mounts and more people awaken to this reality, increased attention is being dedicated to the pursuit of answers for a just and sustainable future. This dissertation grew from the premise that effectively moving towards sustainability requires change at all levels of the dominant Western culture, including deeply held worldviews. The worldviews of many indigenous cultures offer alternative values and beliefs that can contribute to addressing the root causes of problems related to sustainability. In the bioregion defined by the Pacific Salmon runs of North America there is a rich heritage and modern day presence of diverse indigenous cultures. In-depth semi-structured interviews were conducted with 13 indigenous leaders from within this bioregion to explore their mental models of sustainability. These interviews followed a general structure that covered: (a) the personal background and community affiliation of each interviewee; (b) the meaning of the concept of sustainability from their perspective; (c) visions of a sustainable future for their communities; and, (d) how to achieve such a future.
A content analysis of the interviews was conducted and summarized into a narrative organized to correspond with the general interview structure. A process oftestimonial validity established that most participants found the narrative to be an accurate representation of their perspectives. Participant feedback led to several phrasing changes and other identified issues are discussed, including one participant's critique of the narrative's use of a first-person plural voice. Major themes from the interviews include the role of the human being as caretaker actively participating in the web of life, the importance of simultaneously restoring culture and ecology due to their interdependence, the need to educate and build awareness, and the importance of cooperation. Understanding who we are as a living species, including our profound connection with nature, along with a holistic and intergenerational perspective are suggested as prerequisite for balancing and aligning human modes of being with the larger patterns of life. The closing discussion addresses the importance of social action and going beyond a conceptual understanding to an embodiment of sustainability.
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Ujma, Susan. "A comparative study of indigenous people's and early European settlers' usage of three Perth wetlands, Western Australia, 1829-1939." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2012. https://ro.ecu.edu.au/theses/547.
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This study takes as its focus the contrasting manner in which the Nyoongar indigenous people and the early European settlers utilised three wetland environments in southwest Australia over the century between 1829 and 1939. The thesis offers both an ecological and a landscape perspective to changes in the wetlands of Herdsman Lake, Lake Joondalup and Loch McNess. The chain of interconnecting linear lakes provides some of the largest permanent sources of fresh water masses on the Swan Coastal Plain. This thesis acknowledges the importance of the wetland system to the Nyoongar indigenous people.
The aim of this research is to interpret the human intervention into the wetland ecosystems by using a methodology that combines cultural landscape, historical and biophysical concepts as guiding themes. Assisted by historical maps and field observations, this study offers an ecological perspective on the wetlands, depicting changes in the human footprint on its landscape, and mapping the changes since the indigenous people’s sustainable ecology and guardianship were removed. These data can be used and compared with current information to gain insights into how and why modification to these wetlands occurred.
An emphasis is on the impact of human settlement and land use on natural systems. In the colonial period wetlands were not generally viewed as visually pleasing; they were perceived as alien and hostile environments. Settlers saw the land as an economic commodity to be exploited in a money economy. Thus the effects of a sequence of occupances and their transformation of environments as traditional Aboriginal resource use gave way to early European settlement, which brought about an evolution and cultural change in the wetland ecosystems, and attitudes towards them.
Books on the topic "Indigenous peoples – Ecology"
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Johansen, Bruce E. Indigenous peoples and environmental issues: An encyclopedia. Westport, Conn: Praeger, 2003.
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Endangered peoples. San Francisco: Sierra Club Books, 1993.
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Ricardo, Carrere, and World Rainforest Movement, eds. Indigenous peoples: Their forests, struggles and rights. Montevideo, Uruguay: World Rainforest Movement, 2005.
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Victoria, Tauli-Corpuz, ed. Guide on climate change & indigenous peoples. 2nd ed. Baguio City, Philippines: Tebtebba Foundation, 2009.
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Victoria, Tauli-Corpuz, ed. Guide on climate change & indigenous peoples. 2nd ed. Baguio City, Philippines: Tebtebba Foundation, 2009.
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Victoria, Tauli-Corpuz, ed. Guide on climate change & indigenous peoples. 2nd ed. Baguio City, Philippines: Tebtebba Foundation, 2009.
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Indigenous peoples and environmental issues: An encyclopedia. Westport, Conn: Greenwood Press, 2003.
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Duhaylungsod, Levita. Where T'boli bells toll: Political ecology voices behind the tasaday hoax. Copenhagen: IWGIA, 1993.
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Duhaylungsod, Levita. Where T'boli bells toll: Political ecology voices behind the Tasaday hoax. Copenhagen: IWGIA, 1995.
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Indigenous knowledge, ecology, and evolutionary biology. New York: Routledge, 2010.
Find full textBook chapters on the topic "Indigenous peoples – Ecology"
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Lu, Flora. "The Conservation Catch-22: Indigenous Peoples and Cultural Change." In Human Ecology, 79–87. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-1-4419-5701-6_6.
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Leff, Enrique. "Revaluing Nature: From Exploitation of Peasantry in Capitalism to Emancipation of Indigenous Peoples and Sustainability of Life on Earth." In Political Ecology, 141–64. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-63325-7_6.
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Takagi, Hitoshi. "Historical Ecology of Sea Turtle Fishing by the Indigenous Lowland Peoples of Eastern Nicaragua: A 40-Year Record." In Global Ecology in Historical Perspective, 223–40. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-6557-9_13.
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Whiting, Jericho C., Vernon C. Bleich, R. Terry Bowyer, Kezia Manlove, and Kevin White. "Bighorn Sheep and Mountain Goats." In Rangeland Wildlife Ecology and Conservation, 759–90. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-34037-6_22.
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AbstractBighorn sheep (Ovis canadensis), and to a lesser extent mountain goats (Oreamanos americanus), historically occupied much of the mountainous rangelands of western North America. Both ungulates inhabit rugged terrain and feed on grasses, forbs, and browse. Bighorn sheep and mountain goats are widely recognized for their consumptive and non-consumptive value. Indigenous peoples valued these species for cultural and subsistence purposes. Populations of these ungulates have declined since the latter part of the nineteenth century—for mountain goats, this decline has occurred particularly in the southern portion of their distribution. Historical declines have been attributed to unregulated harvest, habitat loss, competition with non-native ungulates, and disease contracted from domestic livestock. Regulated hunting has played an important role in the conservation of bighorn sheep, and recent reintroductions of these ungulates have bolstered current populations in rangelands of western North America. Although competition for habitat is minimal for bighorn sheep and mountain goats with domestic livestock (compared with other wild ruminants or feral equids), diseases of domestic sheep and domestic or exotic goats have long posed challenges to the conservation of bighorn sheep. In parts of their distributions, mountain goats and bighorn sheep are sympatric, and both species may encounter domestic livestock on grazing allotments on public or private rangelands. If management of bighorn sheep and mountain goats is the goal, spatial and temporal separation is recommended between these species and domestic sheep and goats; doing so will improve the conservation of populations of bighorn sheep and mountain goats and their habitat on rangelands of western North America.
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Zhernosenko, Irina, and Huong Ha. "Ecology and Culture: Innovative Approaches to the Educational System of Indigenous People of Altai." In Land and Disaster Management Strategies in Asia, 209–14. New Delhi: Springer India, 2014. http://dx.doi.org/10.1007/978-81-322-1976-7_14.
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Scasta, J. Derek, Dirac Twidwell, Victoria Donovan, Caleb Roberts, Eric Thacker, Ryan Wilbur, and Samuel Fuhlendorf. "Role and Management of Fire in Rangelands." In Rangeland Wildlife Ecology and Conservation, 147–75. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-34037-6_6.
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AbstractFire is a fundamental ecological process in rangeland ecosystems. Fire drives patterns in both abiotic and biotic ecosystem functions that maintain healthy rangelands, making it an essential tool for both rangeland and wildlife management. In North America, humanity’s relationship with fire has rapidly changed and shifted from an era of coexistence to one that attempts to minimize or eliminate its occurrence. Prior to Euro-American settlement, Indigenous people’s coexistence with fire led to regionally distinct fire regimes that differed in terms of their fire frequency, intensity, severity, seasonality, and spatial complexity. As the relative occurrence of prescribed fire and wildfire continue to change in North American rangelands, it is necessary for wildlife managers to understand the complex social-ecological interactions that shape modern fire regimes and their conservation outcomes. In this chapter, we discuss the fire eras of North American rangelands, introduce foundational relationships between fire and wildlife habitat, and discuss potential futures for fire in wildlife management.
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Ahmed, Hana Shams. "The Biopolitics of Government Directives and the Jumma Indigenous Peoples along the Borders of Bangladesh." In Indigenous Peoples and Borders, 167–83. Duke University Press, 2023. http://dx.doi.org/10.1215/9781478027607-007.
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Despite an official end to armed conflict, the Jumma people along the colonially imposed borders of Bangladesh, India, and Myanmar continue to endure constant militarization and surveillance. This chapter argues that Bangladeshi governmental directives are used as a biopolitical mechanism for the state to assert power over the Jumma people through a military presence in Bangladesh's borderlands. Through a feminist political ecology framework, this chapter uses documentation to explore the slow and violent undertakings of the developmental state and the state's consequential impact on Jumma access to land and resources. This chapter ultimately positions the Jumma's presence in both theoretical and geographical borderlands in Bangladesh in relation to Bengali majoritarianism and ongoing constitutional rights violations committed against Indigenous Peoples by Bangladesh.
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Young, Robert J. C. "10. Ecology and indigeneity." In Postcolonialism: A Very Short Introduction, 129–39. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198856832.003.0011.
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‘Ecology and indigeneity’ assesses how postcolonial studies have shifted in emphasis from colonial history of exploitation colonies to those where the settler colonists themselves were the ones who achieved independence. This has led to an increasing focus on the relation between settlers and indigenous peoples of settler colonies whose land was appropriated or is being destroyed through resource extraction. A concern for ecology, particularly in the context of its destruction by modern industrial capitalism and its products, has also led to a different awareness of the richness of the traditions of indigenous people. Indigenous ecopolitics can be studied the examples of the Chipko movement in India and Greenbelt Movement in Kenya.
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S. Chiru, Dr Samson. "THE INDIGENOUS PEOPLES’ ECOLOGY SUSTAINABLE AND INTEGRATED POLICY." In Futuristic Trends in Social Sciences Volume 3 Book 13, 53–88. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bkso13p3ch1.
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Indigenous/aboriginal/tribal people (IP) are the most important part of the ecosystems and environmental dialogue and praxis. They are inextricably linked to nature: practices among the Andean peoples’ world is divided into the human and domesticated: the wild—species, ecosystems, water; and the sacred and ancestral. Their goal is holistic wellbeing, which is achieved through balance between these three worlds. However, with the globalization there are direct impact factors on environment: 1. Population, 2. Consumption, and 3. Technology which decide how much spacious and resources are used and how much waste is produced to meet consumption needs. The direct impact factors on environment which is enjoyed in the current lifestyle of the developed countries if it were to be by everyone, more than three additional planets would be required. That is why Mahatma Gandhi said that the earth has everything but not enough to satisfy the greed of man. Thus, if the world is following the consumption pattern of greedy developed countries three additional planets are required. In my view, these additional planets can be the Mars, the Moon, and another planet may be explored. Are we ready for it, folks? The earth has water in abundance unlike other planets. Perhaps the Mars and the Moon are expected to have existed with the hope of water bodies. These planets are already attempted to be conquered with the countries’ flags pitched so far in different locations as moon imperialism and exploration, especially as the Chandrayan 3 soon lands on South Pole of the moon, Indian would be the fourth country to be there. As to the earth earth, land or more aptly homeland is attached with nationalism so are other planets in the process of colonization and imperialism. Land turns into territory only insofar as it is “monopolized” and ‘captured by any state and/or nation.’ Territory, unlike land, has a few characteristics. Territory is an object of ownership and ‘colonization’, while land is not. In any ‘communal mode of power’ as one’s entitlement to land follows from one’s membership to a particular community. Scientific movies are made depicting Aliens/ indigenous people on Mars. Collective ownership of land gives one only authority of using but not owning it. Then land belongs to community or community belongs to land? Here ethnographic and ecological interpretation on mode of use of land surfaces. Maurice Godelier identified land use in the hills as patterned after ‘kinship relations’ within the community in terms of its exchange and actual utility. There is a sort of segregating between land and labour apparently establishes a regime of individual ownership within the community that gives rise to an inevitable landless section. However, the protection of freedom to preserve land (land and territory borderline definition in mind) is enshrined in Indian constitution called Sixth Schedule for the tribes of Northeast India that recognizes traditional custom regulating outsiders access to land and its resources belonging to a community of a tribe per se. Many indigenous peoples live in forests that have become their traditional territories. Their way of life and traditional knowledge has developed in tune with the forests on their lands and territories. Unfortunately, forest policies commonly treat forests as empty lands controlled (Khas land) by the State that are available for ‘development,’ such as logging, plantations, dams, mines, oil and gas wells and pipelines and agribusiness. These encroachments often force indigenous peoples out of their forest homes and has led to the need to define why and for whom is ecological conservation and development important for. The work piece seeks to study how the policy of sustainable forest management seeks to addressing sustainable development through the diverse interest of protecting the human rights of indigenous people to inhabit their natural dwellings of forest, conserving the ecological concerns and sustaining development. The indigenous peoples’ place is rural in most cases. The care giving of the ecosystem is done by these people in terms of ecological balance in the integrated system of framework theoretical implication which is empirically practiced. Therefore, their welfare and survivalists approach to maintain ecosystem is of prime importance. After all they are human beings not animals. But even certain animals are considered as endangered species, why cannot be the case of these people? Indeed they deserve special law to preserve them so that the ecology and cosmological implications on earth can be maintained sustainably. Thus, ecology, bio-linguistic, and bio-cultural diversities play environmental solutions that transcend national boundaries as a feature of international politics. Ecology is the study of these relationships between plants, animals, people, and their environment. Among these, particularly indigenous people maintain ecological balance through their interaction by their constant touch with nature. But this kind of interaction between indigenous people and nature has been disturbed with the advent of globalization/government/corporate interference in the name of development in indigenous heartlands. Particularly with this came exploitation of their land and resources for the greedy capitalists/communists (they both are imperialists: neo-colonialism). Where land and resources are taken over by the corporate or otherwise and as such the indigenous people’s survival is threatened at the detriment of the ecological balance affected as they are inextricably linked.
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Alvard, Michael. "Indigenous Hunting in the Neotropics: Conservation or Optimal Foraging?" In Behavioral Ecology and Conservation Biology, 474–500. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195104899.003.0017.
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Abstract Much work of conservationists arises from the desire to balance individuals’ needs with the long-term goal of conserving biological diversity. One result is that solutions often include persuading people to behave in ways that are contrary to their own short-term self-interest. This conflict is apparent in the context of subsistence or traditional peoples and their use of species and habitats that conservation biologists consider threatened or endangered. Some conservationists view native peoples as allies whose goals are essentially isomorphic with their own (e.g., Alcorn, 1993), while others consider native people to be at least part of the problem (Redford and Stearman, 1993). There is no question that people and their use of natural resources are the ultimate cause of the conservation dilemma. It is human activity that leads to the destruction of ecosystems, the extinction of species, and the loss of biodiversity. A corollary to this truth is the implication that “natural” (not influenced by human action) processes that lead to extinction, habitat loss, or loss of biodiversity are an acceptable part of the way nature works (e.g., predation by nonhuman predators). The standard view of humans as despoilers of nature, however, is often reserved for industrial and postindustrial societies (Oelschlaeger, 1991; Budianski, 1995).
Conference papers on the topic "Indigenous peoples – Ecology"
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Besen, Priscila. "Co-designing collective housing for a regenerative future: Lessons from Indigenous communities in Aotearoa New Zealand and South America." In LINK 2023. Tuwhera Open Access, 2023. http://dx.doi.org/10.24135/link2022.v4i1.199.
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Since moving to Aotearoa New Zealand, I have been attempting to learn about Mātauranga Māori and understand how we can embed values from local cultures and traditional knowledges into the design of our future built environments. These learnings help me rethink architectural design and pedagogy not only here, but also in my home country, Brazil, and the wider South American context. In the global context of climate and ecological crises, Indigenous knowledge can help us learn to live lives with a closer connection to the natural environment, to be mindful of the use of natural resources and to be more collective-oriented. Indigenous perspectives are important in our transition to a regenerative future, where we aim to go beyond sustainability to create positive impacts for ecology, health and society. In this context, I have been working with a team of researchers from Auckland University of Technology and Pontificia Universidad Católica de Valparaíso, Chile, on a project investigating co-design practices to develop better housing models with Indigenous communities. Indigenous concepts of ‘home’ are multidimensional and often extend beyond the physical and social environments where people live. Although there are diverse cultures across the world, fundamental ideals of ‘home’ are shared amongst many Indigenous communities, such as relationships that connect a person to all that surrounds them, connections to other people, living beings, land, ancestors, stories, languages, and traditions. Most housing options in colonised countries have tended to promote values of individualisation, private property rights and nuclear family units; public housing policies and architectural designs have often been imposed on indigenous communities based on non-indigenous ideals of good housing. However, more recently, these original values and collective forms of living have been re-emerging across the globe, with many successful examples of new collective housing co-designed with Indigenous communities. This presentation will share findings from this research carried out in Aotearoa New Zealand and South America, which investigates contemporary housing solutions co-designed with Indigenous communities. Case studies from different countries are explored, and interviews with architects reveal key lessons learned in participatory practices with residents. The findings show differences and similarities across the Pacific, highlighting key valuable shared principles that can be applied to all forms of housing for a regenerative future, such as multigenerational relationships, connection to the natural environment, shared spaces and resources and initiatives to create a real sense of community. The lessons learned about co-design processes can be valuable for designers working with collective housing in the Global South and other areas across the globe.
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Singh, Aanya, Rohit Mandavkar, Sanjay Singh, Raunak Prabhu Bhembre, Devansh Jain, and D. DSilva Winfred Rufuss. "Socio-Environmental Impacts of Hydro Power Technology- a Review." In ASME 2021 Power Conference. American Society of Mechanical Engineers, 2021. http://dx.doi.org/10.1115/power2021-64157.
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Abstract Renewable energy, is the primary load bearer of a sustainable circular economy and hydropower being one of the earliest forms of it, has a wide application base. With unprecedented situations being faced by the people every day, power consumption patterns and requirements are changing and so are the faces of the leading economies. However, like other renewable strategies it is assayed based on the greenhouse gas emissions during its operation. This unfortunately presents a true but blurry picture. Some of the long-term issues with creating a dam, are soil quality degradation in downstream regions, loss of aquatic life due to high-speed turbine blades, disbalance in the nutrient cycle of aquatic systems, water contamination with machinery oils, displacement of local communities, loss of soil fertility near the site due to drilling and tunnelling, landslides and seismic issues due to excavation of land which loosens the nearby soil cover. Therefore, our goal is to analyze and compile various case studies of hydro power projects throughout the globe which caused some environmental or social disruption in their respective regions and the various steps that were taken by the government or the locals to tackle these problems. Many areas faced seismic problems, environmental degradation, water profile alterations and social displacement. But, by opting for new turbine technologies, fish friendly channel designs and landscaping procedures featuring indigenous vegetation to restore surrounding ecology, those regions were able to amend the problems with their hydropower project.