Academic literature on the topic 'Indigenous peoples environmental knowledge'
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Journal articles on the topic "Indigenous peoples environmental knowledge"
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Ambtman-Smith, Vanessa, and Chantelle Richmond. "Reimagining Indigenous spaces of healing: Institutional environmental repossession." Turtle Island Journal of Indigenous Health 1, no. 1 (October 12, 2020): 27–36. http://dx.doi.org/10.33137/tijih.v1i1.34239.
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Among the global Indigenous population, concepts of health and healthy living are wholistically intertwined within social, physical, natural, and spiritual systems. On-going processes of colonization and experiences of environmental dispossession have had the effect of removing Indigenous peoples from the lands, people and knowledge systems that have traditionally promoted their health. In 2014, Big-Canoe and Richmond introduced the idea of environmental repossession. This concept refers to the social, economic, and cultural processes Indigenous people are engaging in to reconnect with their traditional lands and territories, the wider goal being to assert their rights as Indigenous people and to improve their health and well-being. As Indigenous mothers, both who live in urban centres “away” from our families and traditional lands and knowledge systems, we engage with this conceptual model as a hopeful way to reimagine relationships to land, family, and knowledge. We embrace the concept of environmental repossession, and its key elements – land, social relationships, Indigenous knowledge – as a framework for promoting health and healing spaces among those who live “away” from their traditional territory. Drawing on three examples, an urban hospital, a university food and medicine garden, and a men’s prison, we suggest that these spaces do indeed offer important structural proxies for land, social relationships, and Indigenous knowledge, and can be important healing spaces. With increasingly urbanizing Indigenous populations in Canada, and around the world, these findings are important for the development of healing places for Indigenous peoples, regardless of where they live.
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Bergström, Johanna. "Whose Knowledge Counts? The Struggle to Revitalise Indigenous Knowledges in Guatemala." Sustainability 13, no. 21 (October 20, 2021): 11589. http://dx.doi.org/10.3390/su132111589.
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This paper investigates the role of indigenous knowledge in relation to ideas of sustainability focusing on Guatemala. Previous research on environmental engagement and public understanding of science demonstrates the importance of including different perspectives, including traditional forms of knowledges such as for example indigenous knowledges. Environmental governance and management are areas in which indigenous peoples strive towards an acceptance of indigenous knowledge to be placed next to Western scientific knowledge. The struggle concerns the management and control of indigenous territories, but it also concerns the dismantling of a hierarchical understanding of knowledge, which lessens indigenous knowledge about ecosystems and about how to create a good life. Through the revitalization of indigenous knowledge and traditional practices, indigenous communities develop ideas and establishments to find paths towards socioecological balance. This paper studies indigenous groups’ understandings of indigenous knowledge, their struggle to revitalise knowledge and their efforts for it to become validated. It uses decolonial theory in its analysis and raises questions of power structures and hierarchies within academia.
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Lewis, Diana, Lewis Williams, and Rhys Jones. "A radical revision of the public health response to environmental crisis in a warming world: contributions of Indigenous knowledges and Indigenous feminist perspectives." Canadian Journal of Public Health 111, no. 6 (August 6, 2020): 897–900. http://dx.doi.org/10.17269/s41997-020-00388-1.
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AbstractIndigenous peoples have long been successful at adapting to climatic and environmental changes. However, anthropogenic climatic crisis represents an epoch of intensified colonialism which poses particular challenges to Indigenous peoples throughout the world, including those in wealthier ‘modern’ nation states. Indigenous peoples also possess worldviews and traditional knowledge systems that are critical to climate mitigation and adaptation, yet, paradoxically, these are devalued and marginalized and have yet to be recognized as essential foundations of public health. In this article, we provide an overview of how public health policy and discourse fails Indigenous peoples living in the colonial nation states of Canada and Aotearoa New Zealand. We argue that addressing these systemic failures requires the incorporation of Indigenous knowledges and Indigenous feminist perspectives beyond superficial understandings in public health-related climate change policy and practice, and that systems transformation of this nature will in turn require a radical revision of settler understandings of the determinants of health. Further, public health climate change responses that centre Indigenous knowledges and Indigenous feminist perspectives as presented by Indigenous peoples themselves must underpin from local to global levels.
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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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YIN, Lun, and Xiaohan Zhang. "Traditional knowledge." Das Questões 10, no. 1 (July 14, 2020): 104–8. http://dx.doi.org/10.26512/dasquestoes.v10i1.32550.
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The Tibetan traditional language not only contains the worldview of the Tibetan people, but also holds significant traditional ecological knowledge that can show us alternatives to conserve biodiversity and adapt to climate chance. For indigenous peoples and local communities biodiversity is not only a matter of resource, but also a social and cultural phenomenon. And the impact of climate change on biodiversity is not only an environmental problem, but also an issue of spirit and belief.
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Greenwood, Margo, and Nicole Marie Lindsay. "A commentary on land, health, and Indigenous knowledge(s)." Global Health Promotion 26, no. 3_suppl (April 2019): 82–86. http://dx.doi.org/10.1177/1757975919831262.
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This commentary explores the relationships between land, knowledge, and health for Indigenous peoples. Indigenous knowledge is fundamentally relational, linked to the land, language and the intergenerational transmission of songs, ceremonies, protocols, and ways of life. Colonialism violently disrupted relational ways, criminalizing cultural practices, restricting freedom of movement, forcing relocation, removing children from families, dismantling relational worldviews, and marginalizing Indigenous lives. However, Indigenous peoples have never been passive in the face of colonialism. Now more than ever, Indigenous knowledge in three critical areas—food and water security, climate change, and health—is needed for self-determination and collective survival in a rapidly changing world.
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Arsenault, Rachel, Carrie Bourassa, Sibyl Diver, Deborah McGregor, and Aaron Witham. "Including Indigenous Knowledge Systems in Environmental Assessments: Restructuring the Process." Global Environmental Politics 19, no. 3 (August 2019): 120–32. http://dx.doi.org/10.1162/glep_a_00519.
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Indigenous peoples around the world are concerned about the long-term impacts of industrial activities and natural resource extraction projects on their traditional territories. Environmental impact studies, environmental risk assessments (EAs), and risk management protocols are offered as tools that can address some of these concerns. However, these tools are not universally required in jurisdictions, and this Forum intervention considers whether these technical tools might be reshaped to integrate Indigenous communities’ interests, with specific attention to traditional knowledge. Challenges include unrealistic timelines to evaluate proposed projects, community capacity, inadequate understanding of Indigenous communities, and ineffective communicatio, all of which contribute to pervasive distrust in EAs by many Indigenous communities. Despite efforts to address these problems, substantive inequities persist in the way that EAs are conducted as infringement continues on constitutionally protected Indigenous rights. This article highlights challenges within the EA process and presents pathways for improving collaboration and outcomes with Indigenous communities.
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Szpak, Agnieszka. "Impact of Climate Change Mitigation Measures on Indigenous Peoples." Reality of Politics 19, no. 1 (January 31, 2022): 91–112. http://dx.doi.org/10.15804/rop2022106.
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The author presents selected ventures in the area of climate change mitigation and adaptation that negatively affect indigenous peoples. Against this factual background, she analyzes relevant international legal regulations. Such an analysis enables the answer to the main research question: can climate change adaptation and mitigation actions be the justification for disrespecting the rights of indigenous peoples? The research method adopted is legal- -institutional analysis which includes an examination of the content of legal and other documents. Combined with critical analysis of literature and media reports this analysis allows representation of the reality – violations of the rights of indigenous peoples as a part of efforts to counteract climate change. Recommendations and main findings include: climate change adaptation and mitigation measures may not justify violations of the rights of indigenous peoples; such measures have to be developed in collaboration with indigenous communities; indigenous peoples’ rights may not be perceived as a factor hindering the State’s economic development or an obstacle to environmental protection; indigenous knowledge should be included in the strategies to combat climate change. Indigenous peoples should be regularly consulted by policy makers so that the their traditional knowledge is incorporated in decisions regarding these matters.
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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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Rasmussen, Jennifer B. "Advancing Environmental Justice through the Integration of Traditional Ecological Knowledge into Environmental Policy." Challenges 14, no. 1 (January 11, 2023): 6. http://dx.doi.org/10.3390/challe14010006.
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As our planet faces more frequent and severe environmental threats due to climate change (including threats to biodiversity), environmental justice will be essential to ensure that the costs and burdens of combating these threats are shared equally, borne by all people worldwide in a fair and equitable manner. If the past is any indicator, however, environmental problems—and their “solutions”—disproportionately affect poor communities and communities of color, including Indigenous communities. Despite these past injustices, Indigenous lands, which make up only 20 percent of the Earth’s territory, contain 80 percent of the world’s remaining biodiversity—evidence that Indigenous peoples are among the most effective stewards of the environment. A primary reason for this remarkable statistic is the use and practice of Indigenous Traditional Ecological Knowledge; ecological wisdom which has been passed down for generations and has been shown to strengthen community resilience in response to the multiple stressors of global environmental change. While the United States government has been slow to acknowledge the value of Traditional Ecological Knowledge, it has recently begun to incorporate that knowledge into environmental policy in response to the worldwide climate crisis. Continuing the integration of Traditional Ecological Knowledge into government environmental policy will ensure that such policies will be more effective at the federal, state, and local levels and more equitable in their application. Western scientists, government officials, and global leaders need to build trusting and co-equal relationships with Indigenous communities by actively listening to all cultures and respecting the many kinds of knowledge systems required to conserve the natural world and all living beings. This paper will address how incorporating Traditional Ecological Knowledge into U.S. policy would help safeguard the environment from further biodiversity loss and other ecological destruction, and advance environmental justice to ensure the fair treatment of all.
Dissertations / Theses on the topic "Indigenous peoples environmental knowledge"
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Takeshita, Chikako. "Coordinates of Control: Indigenous Peoples and Knowledges in Bioprospecting Rhetoric." Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/41439.
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In this thesis, I draw attention to how representations of indigenous peoples and knowledges in the rhetoric of bioprospecting weave the people into multiple coordinates of discursive control. Bioprospecting, or the exploration of biological resources in search of valuable genetic and chemical material for commercial use, is portrayed by proponents as an ideal project which benefit all of its stakeholders. I challenge such perception by exposing the power relationships underlying bioprospecting proposals as well as the various interests built into their rhetoric. My particular interest lies in exploring the implications for indigenous peoples whose appearances in bioprospecting proposals are less than voluntary. I make three claims: (1) that the representation of indigenous peoples as stewards of the environment is a role assigned to them, which is then circulated and mobilized within the bioprospecting rhetoric in order to support its arguments concerning biodiversity conservation; (2) that indigenous knowledges of the environment, of medicinal plants in particular, are taken out of their original socio-cultural contexts, utilized, appropriated, and valorized by bioprospectors who construct the rhetoric; (3) that the visibility of indigenous peoples and knowledges, which was heightened as a result of the increased interest taken in controlling them, opens up new opportunities for the people to resist misappropriation and struggle for self-definition. In short, this project takes indigenous peoples and knowledges as the intersection of forces and interests comprising an intricate web of power relationships, within which any participant can attempt to empower oneself either by resisting or manipulating the control to which one is exposed.Master of Science
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Conceiç̧ão, Ana Maria Romão Wamir da. "Government environmental education programmes and campaigns (EEPCs) in Mozambique the role of indigenous knowledge and practices /." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-10022007-115810/.
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Tiu, Sangion Appiee. "The Role of Indigenous Knowledge in Biodiversity Conservation: Implications for Conservation Education in Papua New Guinea." The University of Waikato, 2007. http://hdl.handle.net/10289/2308.
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The research reported in this thesis focussed on exploring existing indigenous environmental knowledge of two indigenous communities in Papua New Guinea and how this knowledge was acquired, interpreted and disseminated to the next generation. The relevance of indigenous environmental knowledge in the promotion of biodiversity conservation efforts was investigated. This research was conducted within an interpretive paradigm. A naturalistic/ethnographic methodology was used. Data was collected through semi structured interviews and observations. Participants in this case study were representatives of the community and included elders, adults, teachers and students. The findings in this study revealed indigenous environmental knowledge as useful for biodiversity conservation and promotes sustainable practices. It showed that indigenous family knowledge is essential for claiming land inheritance and indigenous environmental practices are consistent with sustainable practices and land use. Forest knowledge is found to be useful in identifying and locating resources and that sustainable practices ensured continuity of these resources. The study also identified spiritual knowledge and beliefs as fundamental for developing indigenous worldviews and environmental attitudes and values and that change in resource use may be both beneficial and harmful to biodiversity. The findings also revealed indigenous education as flexible, holistic and informal in nature and uses mostly oral history through verbal instruction and various non-verbal means. They showed that IE uses a variety of teaching and learning approaches that utilise the environment as a tool and that learning venues provide a realistic learning experience. The thesis concludes that IEK promotes biodiversity conservation in many ways and that indigenous education uses situated context to promote realistic learning. Indigenous environmental knowledge and education could therefore be used in biodiversity conservation education.
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Hanisi, Nosipho. "Nguni fermented foods: working with indigenous knowledge in the Life Sciences: a case study." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1008372.
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This study examines learning interactions around indigenous ways of knowing associated with fermented grain foods (the making of umqombothi) and the concept of alcoholic fermentation in the Grade 11 Life Sciences curriculum. As an environmental education study it also investigates the cultural significances of the fermented grain food and how learners might make better lifestyle choices. The inclusion of indigenous ways of knowing in the Life Sciences curriculum (FET band) created spaces and opportunities for the use of both knowledge's in sociocultural context and the structured propositions of the learning area in order to construct knowledge. This stimulated learners' understanding of fermentation and also led to a valuing of social context as well as the cultural capital embedded in the indigenous ways of knowing. The study suggests that parental involvement contributed to this valuing of intergenerational ways of knowing. Learners also deliberated how colonial interpretations of Nguni culture and the religious beliefs of Christians had served to marginalise and foster a widening urban rejection of isiXhosa cultural practices related to fermented foods. In their learning and discussion, learners developed new insights and respect for isiXhosa fermentation practices (ukudidiyela) that bring out the food value and nutrition in the grain. The data illustrates that lesson activity that drew on relevant Learning Outcomes and Assessment Standards to integrate Indigenous Knowledge practices in a Life Sciences learning programme, served to enhance learner understanding of alcoholic fermentation. They also document a revaluing of cultural heritage and learners bringing up the problem of alcohol abuse in the community. Curriculum work with Indigenous Knowledge thus not only assisted learners to grasp the science but to use this alongside a valued cultural knowledge capital to deliberate and act on a local concern.
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Shava, Soul. "Indigenous knowledges: a genealogy of representations and applications in developing contexts of environmental education and development in southern Africa." Thesis, Rhodes University, 2009. http://hdl.handle.net/10962/d1005920.
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This study was developed around concerns about how indigenous knowledges have been represented and applied in environment and development education. The first phase of the study is a genealogical analysis after Michel Foucault. This probes representations and applications of plant-based indigenous knowledge in selected anthropological, botanical and environmental education texts in southern Africa. The emerging insights were deepened using a Social (Critical) Realism vantage point after Margaret Archer to shed light on agential issues in environmental education and development contexts. Here her morphogenetic/morphostatic analysis of social transformation or reproduction is used to trace changes in indigenous knowledge representations and applications over time (from the pre-colonial into the post-colonial era). The second phase uses the same perspectives and tools to extend the analysis of power/knowledge relationships into the interface of indigenous communities and modern institutions in two case study settings in the Eastern Cape of South Africa. This study reveals colonially-derived hegemonic processes of modern/Western scientific institutional representations/interpretations of the knowledges of indigenous communities. It also tracks a continuing trajectory of their dominating and prescriptive mediating control over local knowledges from the pre-colonial context through into the post-colonial period in southern Africa. The analysis reveals how this hegemony is sustained through the deployment of institutional strategies of representation that transform local knowledges into the disciplinary knowledge discourses of modern scientific institutions. These representational strategies therefore generate/reproduce and validate disciplinary discourses about the other, constructing disciplinary 'regimes of truth'. In this way modern institutions appropriate and displace indigenous/local knowledges, silence the voices of local communities and regulate individual and community agency within a continuing subjugation of indigenous knowledges. This study reveals how working within modern institutions and disciplinary knowledges in participative education and development interactions can serve to implicate indigenous researchers in these institutional hegemonic processes. The study also notes evidence of a continued resistance to hegemonic Western knowledge discourses as indigenous communities have sustained many knowledge practices alongside Western knowledge discourses. There is also evidence of a recent emergence of counter-hegemonic indigenous knowledge discourses in environmental education and development practices in southern Africa. It is noted that these have been contingent upon the changing political terrain in southern Africa as this has opened the way for alternative discourses to the dominant conventional Western knowledges in formal education and development contexts. The counterhegemonic discourses invert power/knowledge relations, decentre hegemonic discourses and reposition indigenous knowledges in formal education and development contexts. This study suggests the need to foreground indigenous knowledges as a process of knowledge decolonisation that gives contextual and epistemic relevance to environmental education and development processes. This calls for a need for new strategies to transform existing institutions by creating enabling spaces for the representational inclusion of indigenous knowledges in formal/conventional knowledge discourses and their application in social contexts. This opens up possibilities for plural knowledge representations and for their integrative and reciprocal co-engagement in situated contexts of environmental education and development in southern Africa.
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Griffin, Rory D. "Indigenous knowledge for sustainable development : case studies of three indigenous tribes of Wisconsin /." Link to full text, 2009. http://epapers.uwsp.edu/thesis/2009/Griffin.pdf.
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Thesis (M.S.)--University of Wisconsin--Stevens Point, 2009.Submitted in partial fulfillment of the requirements of the degree Master of Science in Natural Resource Management, College of Natural Resources. Includes bibliographical references (leaves 167-176).
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Panzironi, Francesca. "Indigenous Peoples' Right to Self-determination and Development Policy." University of Sydney, 2007. http://hdl.handle.net/2123/1699.
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Doctor of PhilosophyThis thesis analyses the concept of indigenous peoples’ right to self–determination within the international human rights system and explores viable avenues for the fulfilment of indigenous claims to self–determination through the design, implementation and evaluation of development policies. The thesis argues that development policy plays a crucial role in determining the level of enjoyment of self–determination for indigenous peoples. Development policy can offer an avenue to bypass nation states’ political unwillingness to recognize and promote indigenous peoples’ right to self–determination, when adequate principles and criteria are embedded in the whole policy process. The theoretical foundations of the thesis are drawn from two different areas of scholarship: indigenous human rights discourse and development economics. The indigenous human rights discourse provides the articulation of the debate concerning the concept of indigenous self–determination, whereas development economics is the field within which Amartya Sen’s capability approach is adopted as a theoretical framework of thought to explore the interface between indigenous rights and development policy. Foundational concepts of the capability approach will be adopted to construct a normative system and a practical methodological approach to interpret and implement indigenous peoples’ right to self–determination. In brief, the thesis brings together two bodies of knowledge and amalgamates foundational theoretical underpinnings of both to construct a normative and practical framework. At the normative level, the thesis offers a conceptual apparatus that allows us to identify an indigenous capability rights–based normative framework that encapsulates the essence of the principle of indigenous self–determination. At the practical level, the normative framework enables a methodological approach to indigenous development policies that serves as a vehicle for the fulfilment of indigenous aspirations for self–determination. This thesis analyses Australia’s health policy for Aboriginal and Torres Strait Islander peoples as an example to explore the application of the proposed normative and practical framework. The assessment of Australia’s health policy for Indigenous Australians against the proposed normative framework and methodological approach to development policy, allows us to identify a significant vacuum: the omission of Aboriginal traditional medicine in national health policy frameworks and, as a result, the devaluing and relative demise of Aboriginal traditional healing practices and traditional healers.
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Trapnell, Lucy. "The voices of Indigenous Peoples’ Elders in teacher training." Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/112541.
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A lo largo de las últimas décadas se ha venido planteando la necesidad de problematizar la manera como se construye el conocimiento y de poner en evidencia las relaciones entre conocimiento y poder. Una valiosa innovación, que busca abrir la educación superior a la inclusión de nuevos actores y nuevas voces, ha sido la redefinición del equipo formador de algunos institutos superiores pedagógicos y universidades convencionales para incluir conocedores y conocedoras de los pueblos originarios. No obstante, en este artículo argumento que su participación en los procesos de formación docente no necesariamente garantiza el desarrollo de prácticas que hagan evidente la existencia de formas de pensar alternativas al conocimiento hegemónico ni las múltiples formas como se producen. Para que esto ocurra, es necesario tomar conciencia de la compleja relación entre conocimiento y poder, y analizar la forma como esta se expresa en la formación superior y, de manera concreta, en la institución formadora. Sustento este argumento en la experiencia del Programa de Formación de Maestros Bilingües de la Amazonía Peruana (Formabiap), al cual he acompañado a lo largo de los últimos veintinueve años, en mi experiencia directa y en sistematizaciones y evaluaciones internas y externas del programa.During the last decades the need to question the way in which knowledge is constructed as well as its relation with power issues has come forward. An important innovation in some teacher training colleges and conventional universities is the redefinition of the teaching staff. They have included indigenous elders as an attempt to open higher education to the inclusion of new actors and new voices. However, in this article I argue that the participation of indigenous elders in teacher training processes, does not necessarily guarantee the development of practises that will highlight the existence of ways of thinking alternative to hegemonic knowledge nor the multiple ways in which knowledge is produced. For this to happen consciousness must be gained regarding the complex relations between knowledge and power, and the way in which it is expressed in higher education in general and in specific academic spaces. Drawing from the experience of the Teacher Training Programme of the Peruvian Amazon (Formabiap), which I have accompanied during the last 29 years, I sustain my argument with information gained through my direct experience with the Programme and from documents, studies and internal and external evaluations of its process.
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Moors, Allan D. "An indigenous knowledge garden, an urban teaching garden for the preservation of indigenous environmental knowledge." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0004/MQ41665.pdf.
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Smith, Laurel Catherine. "MEDIATING INDIGENOUS IDENTITY: VIDEO, ADVOCACY, AND KNOWLEDGE IN OAXACA, MEXICO." Lexington, Ky. : [University of Kentucky Libraries], 2005. http://lib.uky.edu/ETD/ukygeog2005d00327/etd.pdf.
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Thesis (Ph. D.)--University of Kentucky, 2005.Title from document title page (viewed on November 2, 2005). Document formatted into pages; contains v, 419 p. Includes abstract and vita. Includes bibliographical references (p. 380-417).
Books on the topic "Indigenous peoples environmental knowledge"
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International Union of Anthropological and Ethnological Sciences. Congress. Food and environmental security: Imperatives of indigenous knowledge systems. Jodhpur: Agrobios (India), 2013.
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1947-, Ellen R. F., Parkes Peter anthropologist, and Bicker Alan, eds. Indigenous environmental knowledge and its transformations: Critical anthropological perspectives. Amsterdam: Harwood Academic, 2000.
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Council for Research in Values and Philosophy., ed. Indigenous and modern environmental ethics: A study of the indigenous Oromo environmental ethic and modern issues of environment and development. Washington, D.C: Council for Research in Values and Philosophy, 2008.
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Indigenous knowledge and the environment in Africa and North America. Athens, OH: Ohio University Press, 2012.
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Relevance of local environmental knowledge in the era of globalization. New Delhi: Serials Publications, 2011.
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Serena, Heckler, ed. Landscape, process and power: A new environmental knowledge synthesis. New York: Berghahn Books, 2009.
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Aboriginal environmental knowledge: Rational reverence. Burlington, VT: Ashgate, 2008.
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1943-, Brush Stephen B., and Stabinsky Doreen, eds. Valuing local knowledge: Indigenous people and intellectual property rights. Washington, D.C: Island Press, 1996.
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Hoeppe, Götz. Conversations on the beach: Fishermen's knowledge, metaphor and environmental change in South India. New York: Berghahn Books, 2007.
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Arctic voices: Resistance at the tipping point. New York: Seven Stories Press, 2012.
Find full textBook chapters on the topic "Indigenous peoples environmental knowledge"
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Stith, Michaela, Robert W. Corell, Rosa-Máren Magga, Matthias Kaiser, Anders Oskal, and Svein Disch Mathiesen. "Ethics of Knowledge Production in Times of Environmental Change." In Reindeer Husbandry, 131–47. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-17625-8_6.
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AbstractThis chapter includes transdisciplinary analysis, ethical considerations, and guidelines about co-producing research across science and Indigenous peoples’ traditional knowledge systems, particularly in the Arctic region in times of environmental and climatic change. The authors intend to reach out to many readers with different backgrounds and interests. The study employs inter- and transdisciplinary framing of the knowledge systems. This includes an implicit criticism of the typical narrowing of study to disciplinary siloes. It is claimed that traditional academic research misses the importance and positive contributions of different knowledge traditions and thought styles, and it is further claimed that inclusivity of these traditions is an ethical component of responsible research. In this sense, it is hoped that the following chapter inspires researchers to transcend institutionalized knowledge framings and opt for co-production of knowledge that is ethically responsive to rich cultural traditions in the Arctic. Any type of research done in communities should not exploit the Indigenous communities and knowledge holders.
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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "Legal and Ontological Pluralism: Recognising Rivers as More-Than-Human Entities." In Decolonising Blue Spaces in the Anthropocene, 235–82. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_6.
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AbstractWe explore the ways in which the formal recognition (to some extent) of Indigenous knowledge systems within environmental governance and the role of reconcilition in achieving environmental justice. We examine whether recent agreements between the New Zealand Crown (Crown) and Māori tribal groups (iwi), known as Treaty ‘settlements’, to establish shared co-governance and management over rivers encapsulate and are capable of achieving environmental justice for Māori. We draw on schoalrship on legal and ontological pluralism to consider questions of how to remedy environmental injustice and what reconciliation between Indigenous and non-Indigenous peoples means in settler societies. Rather than seek to provide a singular definition of Indigenous environmental justice (IEJ), we instead examine how Indigenous peoples in Aotearoa New Zealand and other colonial societies are engaged in efforts to negotiate with and challenge the colonial legal orders, develop their laws, policies, and governance frameworks to achieve justice within the freshwater realm.
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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "A History of the Settler-Colonial Freshwater Impure-Ment: Water Pollution and the Creation of Multiple Environmental Injustices Along the Waipaˉ River." In Decolonising Blue Spaces in the Anthropocene, 181–234. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_5.
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AbstractIn this chapter, we outline the history of water pollution in Aotearoa New Zealand’s Waipā River and its tributaries and demonstrate how environmental injustices can accumulate slowly over time. We highlight how Indigenous (Māori) and non-Indigenous (Pākehā) peoples held fundamentally different understandings of what constituted contaminated or clean water based on their different ontologies and epistemologies. We highlight how Māori people and their tikanga (laws) and mātauranga (knowledge) were excluded from settler-state water management planning processes for the majority of the twentieth century. Since 1991 new legislation (Resource Management Act) allows for Māori to participate in decision-making, however Māori values and knowledge continues to be marginalised, and Māori concerns about water pollution remain unaddressed. Accordingly, in the Waipā River environmental injustice continues to accumulate.
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Baena, Pablo Arigita, Anne Brunel, Yon Fernández-de-Larrinoa, Tania Eulalia Martinez-Cruz, Charlotte Milbank, and Mikaila Way. "In Brief: The White/Wiphala Paper on Indigenous Peoples’ Food Systems." In Science and Innovations for Food Systems Transformation, 229–59. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-15703-5_13.
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AbstractThe 2021 United Nations Food Systems Summit (UNFSS) was a call from the UN that brought together key players with the objective to provide potential solutions for transforming current food systems and increasing their sustainability, resilience, equitability, nutritional value, and efficiency. Key actors from science, business, policy, healthcare, the private sector, civil society, farmers, Indigenous Peoples, youth organisations, consumer groups, environmental activists, and other key stakeholders came together before, during and after the Summit, to review how food is produced, processed, and consumed across the world in order to bring about tangible, positive changes to the world’s food systems.The White/Wiphala Paper on Indigenous Peoples’ Food Systems (FAO, 2021a) was a critical reference, an evidence-based contribution to the 2021 UNFSS that highlights the crucial role of Indigenous Peoples and their food systems as game-changers and shows us how we can respect, better understand, and protect said systems. The paper resulted from the collective work of Indigenous Peoples’ leaders, scientists, researchers, and UN staff. More than 60 Indigenous and non-Indigenous contributions from 39 organisations and ten experts in six socio-cultural regions were received by the Global-Hub on Indigenous Peoples’ Food Systems. The Global-Hub on Indigenous Peoples’ Food Systems is a knowledge platform that brings together Indigenous and non-Indigenous experts, scientists, and researchers to co-create intercultural knowledge and provide evidence about the sustainability and resilience of Indigenous Peoples’ food systems (https://www.fao.org/indigenous-peoples/global-hub/en/), which coordinated the writing and editing of the paper through a Technical Editorial Committee.The White/Wiphala paper emphasised the centrality of a rights-based approach, ensuring Indigenous Peoples’ rights and access to land, natural resources, traditional territorial management practices, governance, and livelihoods, as well as addressing the resilience and sustainability of their foods systems. The paper demonstrates how the preservation of Indigenous Peoples’ food systems is necessary for the health of more than 476 million Indigenous Peoples globally while providing valid solutions for addressing some of the challenges humankind faces on sustainability, resilience, and spirituality.It is essential to note critical developments that have occurred since the White/Wiphala paper was published in mid-2021, the July Pre-Summit in Rome, and the September Summit in New York, followed by COP26 in Glasgow in November 2021.For example, at COP26, little attention was given to food systems, despite their contribution to the climate crisis, with responsibility for 30% of greenhouse gas emissions (FAO, 2021b). COP26 highlighted the need to focus on mitigation strategies and adaptation in the face of the current climate crisis. These strategies must include Indigenous Peoples’ food systems as game-changers for effective climate adaptation strategies that they have been testing and adjusting for hundreds of years.At the UNFSS Pre-Summit in Rome, the Indigenous Peoples’ delegation voiced their concerns and presented three key proposals: the recognition of Indigenous Peoples’ food systems as a game-changing solution; the launching of a coalition on Universal Food Access and Indigenous Peoples’ food systems; and the request to create an Indigenous Peoples’ fund. All their concerns and proposals were rejected at the Pre-Summit, including launching a Coalition on Indigenous Peoples’ Food Systems and Universal Food Access.In the aftermath of the UNFSS Pre-Summit, and thanks to the leadership of the Chair of the UN Permanent Forum on Indigenous Issues (UNPFII), Indigenous leaders following the UNFSS, seven countries, and the FAO Indigenous Peoples Unit (PSUI), timely discussions and collective work led to the creation of a new Coalition on Indigenous Peoples’ Food Systems.Thanks to the leadership of Mexico and the support of Canada, the Dominican Republic, Finland, New Zealand, Norway, and Spain, along with the support of the UN Permanent Forum on Indigenous Issues (UNPFII), the Global-Hub on Indigenous Peoples’ Food Systems, and FAO, this Coalition was announced at the New York September UNFSS Summit.The Coalition on Indigenous Peoples’ Food Systems builds upon the White/Wiphala Paper, establishing the objective of ensuring the understanding, respect, recognition, inclusion, and protection of Indigenous Peoples’ food systems while providing evidence about their game-changing and systemic nature. To support this objective, the Coalition organises its work around two main goals: Goal 1: Respect, recognise, protect and strengthen Indigenous Peoples’ food systems across the world; and Goal 2: Disseminate and scale-up traditional knowledge and good practices from Indigenous Peoples’ food systems with potential to transform global food systems across the board.
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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "Conclusion: Spiralling Forwards, Backwards, and Together to Decolonise Freshwater." In Decolonising Blue Spaces in the Anthropocene, 463–82. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_11.
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AbstractIn this concluding chapter, we bring together our earlier analyses of the historical and contemporary waterscapes of the Waipā River (Aotearoa New Zealand) to consider the theory and practice of Indigenous environmental justice. In this chapter, we return to review three key dimensions of environmental justice: distributive, procedural, and recognition. We summarise the efforts of one Māori tribal group (Ngāti Maniapoto) to challenge the knowledge and authority claims of the settler-colonial-state and draw attention to the pluralistic dimensions of Indigenous environmental (in)justice. Furthermore, we highlight that since settler colonialism is not a historic moment but still a ongoing reality for Indigneous peoples living settler societies it is critically important to critically evaluate theorising about and environmental justice movements through a decolonising praxis.
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Fang, Wei-Ta. "Indigenous Knowledge." In Envisioning Environmental Literacy, 33–67. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-7006-3_2.
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Fan, Rebecca C. "Evolution of indigenous peoples’ rights and indigenous knowledge debate." In Handbook of Indigenous Peoples’ Rights, 237–49. Milton Park, Abingdon ; New York, NY : Routledge, 2015. Identifiers: LCCN 2015036734| ISBN 9781857436419 (hardcover) | ISBN 9780203119235 (ebook): Routledge, 2016. http://dx.doi.org/10.4324/9780203119235-16.
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Edington, John. "Introduction." In Indigenous Environmental Knowledge, 1–11. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62491-4_1.
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Edington, John. "Farming." In Indigenous Environmental Knowledge, 13–45. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62491-4_2.
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Edington, John. "Food Supplies and Nutrition." In Indigenous Environmental Knowledge, 47–68. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62491-4_3.
Full textConference papers on the topic "Indigenous peoples environmental knowledge"
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Mortensen Steagall, Marcos, and Sergio Nesteriuk Gallo. "LINK 2022 4th Conference in Creative Practice, Research and Global South." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.191.
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It is increasingly overwhelming that our societies are living in disintegrating environments and need for more sustainable design approaches and wiser ways of living and being. Anthropogenic design impact in corporate spheres is causing socio-ecological destruction that threatens the underpinnings of civilisation and bio-diverse nature. Hence, economies and life worlds are facing the limitations of narratives of progress and creeds of growth with their designs and actions that are inapposite to the flourishing of life on our planet. In this context that the LINK Conference has emerged. LINK is a research group created from reflections we always had about our actions as educators, researchers, and practitioners in the field of Art and Design. Over the last few years, we have noticed that such concerns have remained while they have multiplied, diversified, and become more complex. The more we dialogued with people worldwide, especially from the so-called “Global South”, the more we realised that these same issues were also dear to our colleagues, albeit with their colours and contours. The intensification of globalisation and commodities fostered by markets and technology has led today’s critical theorists to advocate for new kinds of engagement between Art, Design and the world. Not coincidentally, the last decades saw significant contributions to Art and Design Research in the Global South and Indigenous contexts, where inquiry is situated within an intelligent and intelligible world of natural systems, replete with relational patterns for being in the world. Indigenising methodologies centre the production of knowledge around Art and Design processes and pieces of epistemologies derived from Indigenous Cultures. The relationships between researchers, practitioners and practice are being challenged and redefined, empowering Indigenous peoples to collect, analyse, interpret, and control research data instead of simply participating in projects as subjects. These shifting orientations and approaches respond for the decolonisation of research in higher education institutions and research methodologies employed by academics. Art and Design can help to transform obsolete social and economic practices into novel forms of life or living a meaningful life, thus replacing anthropo-centric Design for more pluriversal and transformational approaches beyond apocalyptical visions and dystopia. LINK Conference focuses on ways of knowing that inform research and methods involving Art and Design Research in the Global South and Indigenous contexts . LINK 2022 will challenge emerging themes, new epistemologies, and the multiple relationships between theory and practice (if such a distinction can be made). This recipe has consolidated as a sort of amalgam of LINK Conference. In its 4th edition, LINK 2022 celebrates the relationship between practice-led Art and Design research, Global South and Indigenous world views, fostering cognitive shifts to address twenty-first-century issues and the creation of inclusive communities that emphasise the interconnectedness (physical, social, emotional, spiritual, and intellectual) between people and landscapes. We hope you enjoy the reading.
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Verawaty, Verawaty, Rustandi Rustandi, Erfan Erfiansyah, and Abin Surasa. "Environmental Accounting Cultural Insights: A Learning From Indigenous Peoples." In 1st Paris Van Java International Seminar on Health, Economics, Social Science and Humanities (PVJ-ISHESSH 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210304.113.
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Islami, Zukya Rona, Ramdan Afrian, and Faiz ‘Urfan. "Environmental Intelligence Concept in Indigenous Knowledge." In 2nd International Conference on Science, Technology, and Modern Society (ICSTMS 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210909.073.
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Bereznitsky, Sergey. "Ethno-Cultural Specificity Of Environmental Energy Use By Indigenous And Nomadic Peoples." In SCTCMG 2019 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.04.53.
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Samian, Mr, and Faisal Santiago. "The Role Of Indigenous Peoples In North Maluku In Maintaining Environmental Sustainability." In 2018 International Conference on Energy and Mining Law (ICEML 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iceml-18.2018.67.
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Chen, Hsueh–hua, and Tzu–heng Chiu. "Need Assessment of Knowledge Management for the Council of Indigenous Peoples of Taiwan." In Proceedings of the 2005 International Conference on Knowledge Management. WORLD SCIENTIFIC, 2005. http://dx.doi.org/10.1142/9789812701527_0057.
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Ma, Tengfei, Changwei Chai, and Jifang Shang. "Case Study of Indigenous Restaurant Culture on the Creation and Protection of Traditional Wisdom of Taiwan Indigenous Peoples." In 3rd IEEE International Conference on Knowledge Innovation and Invention 2020 (IEEE ICKII 2020). WORLD SCIENTIFIC, 2021. http://dx.doi.org/10.1142/9789811238727_0002.
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Stojanov, Z. "Software maintenance improvement in small software companies: Reflections on experiences." In 3rd International Workshop on Information, Computation, and Control Systems for Distributed Environments 2021. Crossref, 2021. http://dx.doi.org/10.47350/iccs-de.2021.14.
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Software maintenance has been recognized as the most demanding and costly phase in the software life cycle. Software maintenance tasks, although require a more complex set of skills and knowledge, are far less interesting to software engineers than software development tasks. In addition, insight into the scholarly literature revealed that the knowledge basis on software maintenance is significantly less than the knowledge base on software development. Due to the obvious constraints of small software companies, they do not have time, people, and other resources for assessing and improving their software maintenance practice. This paper presents the author’s reflections on experience in assessing and improving software maintenance practice in an indigenous micro software company.
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Panjaitan, Billy, and Kholis Roisah. "A Comparative Study on the Legal Protection of Indigenous Peoples Rights towards Traditional Knowledge in Brazil and Indonesia." In Proceedings of the 2nd International Conference on Law, Economic, Governance, ICOLEG 2021, 29-30 June 2021, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.29-6-2021.2312597.
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Pacheco, Annayelli. "Oaxaca & Climate Change: Preserving the Environment & Indigenous, Medicinal Knowledge." In Conference of the Youth Environmental Alliance in Higher Education. Michigan Technological University, 2020. http://dx.doi.org/10.37099/mtu.dc.yeah-conference/2020/all-events/5.
Full textReports on the topic "Indigenous peoples environmental knowledge"
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Arjaliès, Diane-Laure, Julie Bernard, and Bhanu Putumbaka. Indigenous peoples and responsible investment in Canada. Western Libraries, Western University, September 2021. http://dx.doi.org/10.5206/092021ip26.
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This report explores the engagement between Indigenous Peoples and the Responsible Investment (RI) industry in Canada. Based on interviews with stakeholders, observation of industry conferences, and documentary evidence collected during the first year of the pandemic (i.e., March 2020-March 2021), this report offers an overview of the current discussions regarding Indigenous Peoples in the RI industry. RI is an investment approach that incorporates Environmental, Social, and Governance (ESG) factors into the selection and management of investments (RIA, 2021). In 2019, the Responsible Investment Association (RIA) estimated that assets in Canada managed using one or more RI strategies2 were worth $3.2 trillion, or 61.8 per cent, of total Canadian assets under management (RIA, 2020).
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Näslund-Hadley, Emma, and Humberto Santos. Open configuration options Skills Development of Indigenous Children, Youth, and Adults in Latin America and the Caribbean. Inter-American Development Bank, February 2022. http://dx.doi.org/10.18235/0003954.
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To promote access to skills development among indigenous populations, education planners require knowledge both about the regions challenges and about policies that hold promise. In this study, we map the state of skill development of indigenous children, youth and adults throughout Latin America and the Caribbean (LAC). Based on LAC census data and tests administered at the regional and national levels, as well as prior studies, we identify the main challenges to skills development among LACs indigenous peoples at the five life stagesinfancy/early childhood, childhood and preadolescence, adolescence, young adulthood, and adulthood. We also summarize evidence-based policies and programs that address access and achievement gaps between indigenous and nonindigenous children, youth, and adultsgaps that affect the development of lifelong skills and participation in the labor market. Based on the analysis, we highlight lessons learned and recommend lines of action.
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Perrault, Anne, and Stephen Leonard. The Green Climate Fund: Accomplishing a Paradigm Shift? Rights and Resources Initiative, October 2017. http://dx.doi.org/10.53892/mkmz2578.
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The Green Climate Fund (GCF), established in 2010 at the 16th Conference of Parties (COP16) under the United Nations Framework Convention on Climate Change (UNFCCC), is now the world’s largest climate financing institution. It has a current investment portfolio of 43 approved projects totaling around US$2 billion, and has 48 Accredited Entities (AEs) to support implementation, including UN agencies, banks, NGOs, and private companies. Through its investments, the GCF aims to achieve a paradigm shift in developing countries, toward low-emissions development and climate resilience. GCF investments must indicate whether and how they could impact Indigenous Peoples, local communities, and women who are most at risk from the adverse effects of climate change (e.g. via environmental and social management plans). These goals, however, are currently being challenged by inadequacies in the Fund’s policies and frameworks. GCF safeguards fail to recognize the critical contributions of rural peoples to the maintenance of ecosystem services that are essential to international climate and development objectives, and to offer adequate protection for their land and resource rights. Drawing on international standards and GCF policy documents, this report traces the adequacy and implementation effectiveness of the Fund’s current institutional frameworks across a representative sample of approved projects. Noting critical gaps in nearly every aspect of the Fund’s operational modalities and project approval processes, the report calls on the GCF to take progressive steps to make Indigenous Peoples’ and local communities’ rights a key part of its climate actions going forward.
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Brophy, Kenny, and Alison Sheridan, eds. Neolithic Scotland: ScARF Panel Report. Society of Antiquaries of Scotland, June 2012. http://dx.doi.org/10.9750/scarf.06.2012.196.
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The main recommendations of the Panel report can be summarised as follows: The Overall Picture: more needs to be understood about the process of acculturation of indigenous communities; about the Atlantic, Breton strand of Neolithisation; about the ‘how and why’ of the spread of Grooved Ware use and its associated practices and traditions; and about reactions to Continental Beaker novelties which appeared from the 25th century. The Detailed Picture: Our understanding of developments in different parts of Scotland is very uneven, with Shetland and the north-west mainland being in particular need of targeted research. Also, here and elsewhere in Scotland, the chronology of developments needs to be clarified, especially as regards developments in the Hebrides. Lifeways and Lifestyles: Research needs to be directed towards filling the substantial gaps in our understanding of: i) subsistence strategies; ii) landscape use (including issues of population size and distribution); iii) environmental change and its consequences – and in particular issues of sea level rise, peat formation and woodland regeneration; and iv) the nature and organisation of the places where people lived; and to track changes over time in all of these. Material Culture and Use of Resources: In addition to fine-tuning our characterisation of material culture and resource use (and its changes over the course of the Neolithic), we need to apply a wider range of analytical approaches in order to discover more about manufacture and use.Some basic questions still need to be addressed (e.g. the chronology of felsite use in Shetland; what kind of pottery was in use, c 3000–2500, in areas where Grooved Ware was not used, etc.) and are outlined in the relevant section of the document. Our knowledge of organic artefacts is very limited, so research in waterlogged contexts is desirable. Identity, Society, Belief Systems: Basic questions about the organisation of society need to be addressed: are we dealing with communities that started out as egalitarian, but (in some regions) became socially differentiated? Can we identify acculturated indigenous people? How much mobility, and what kind of mobility, was there at different times during the Neolithic? And our chronology of certain monument types and key sites (including the Ring of Brodgar, despite its recent excavation) requires to be clarified, especially since we now know that certain types of monument (including Clava cairns) were not built during the Neolithic. The way in which certain types of site (e.g. large palisaded enclosures) were used remains to be clarified. Research and methodological issues: There is still much ignorance of the results of past and current research, so more effective means of dissemination are required. Basic inventory information (e.g. the Scottish Human Remains Database) needs to be compiled, and Canmore and museum database information needs to be updated and expanded – and, where not already available online, placed online, preferably with a Scottish Neolithic e-hub that directs the enquirer to all the available sources of information. The Historic Scotland on-line radiocarbon date inventory needs to be resurrected and kept up to date. Under-used resources, including the rich aerial photography archive in the NMRS, need to have their potential fully exploited. Multi-disciplinary, collaborative research (and the application of GIS modelling to spatial data in order to process the results) is vital if we are to escape from the current ‘silo’ approach and address key research questions from a range of perspectives; and awareness of relevant research outside Scotland is essential if we are to avoid reinventing the wheel. Our perspective needs to encompass multi-scale approaches, so that ScARF Neolithic Panel Report iv developments within Scotland can be understood at a local, regional and wider level. Most importantly, the right questions need to be framed, and the right research strategies need to be developed, in order to extract the maximum amount of information about the Scottish Neolithic.
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Tauli-Corpuz, Victoria, Janis Alcorn, and Augusta Molnar. Cornered by Protected Areas: Replacing ‘Fortress’ Conservation with Rights-based Approaches Helps Bring Justice for Indigenous Peoples and Local Communities, Reduces Conflict, and Enables Cost-effective Conservation and Climate Action. Rights and Resources Initiative, June 2018. http://dx.doi.org/10.53892/exqc6889.
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Faced with growing environmental threats, governments and the international community have sought ways to halt biodiversity loss and ecosystem degradation and realize global climate and development priorities. Today, expanding the global network of protected areas is a key approach for achieving the goals of the Convention on Biological Diversity (CBD), the 2030 Agenda for Sustainable Development, and the Paris Agreement on climate change. But human pressure is increasing in and around protected areas, and far from improving the lives of those affected by the growing number of conservation initiatives, land and forest sequestration through “fortress” conservation approaches is creating chronic patterns of abuse and human-rights violations. In a context where many protected areas are underfunded and therefore limited in their capacity to deliver climate or biodiversity outcomes, the push for still more and even larger parks and conservation areas only stands to exacerbate the existing funding gap and the potential for injustice. Yet, despite widespread poverty and insecure resource rights, evidence shows that Indigenous Peoples and local communities are nevertheless spending their limited resources on conservation efforts and achieving outcomes that are at least equivalent to those of government-funded protected areas. As this brief shows, there is an urgent need to replace the fortress-conservation model with rights-based approaches to both improve conservation outcomes and end human-rights abuses committed in the name of conservation.
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Bustelo, Monserrat, Karen Martinez, Sofía González, and Agustina Suaya. Gender and Inclusion in the Green Agenda: Where Are We and How to Move Forward? Inter-American Development Bank, June 2022. http://dx.doi.org/10.18235/0004285.
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Current carbon emission trends threaten inevitable and irreversible changes to the environment that could cost the region US$100 billion annually by 2050 and the loss of up to 2.5 million jobs by 2030. Climate change affects us all. However, women, indigenous peoples, African descendants, and persons with disabilities are particularly vulnerable to the environmental, economic, and social disruptions caused by climate change. At the same time, these groups are decisive agents of change for the mitigation of climate change and the transition to a green and sustainable economy. This document presents evidence of the challenges faced by these populations, as well as the main opportunities and lessons learned about their role in the transition to a zero net carbon future in the region.
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Bustelo, Monserrat, Karen Martinez, Sofía González, and Agustina Suaya. Gender and Inclusion in the Green Agenda: Where Are We and How to Move Forward? Inter-American Development Bank, June 2022. http://dx.doi.org/10.18235/0004285.
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Current carbon emission trends threaten inevitable and irreversible changes to the environment that could cost the region US$100 billion annually by 2050 and the loss of up to 2.5 million jobs by 2030. Climate change affects us all. However, women, indigenous peoples, African descendants, and persons with disabilities are particularly vulnerable to the environmental, economic, and social disruptions caused by climate change. At the same time, these groups are decisive agents of change for the mitigation of climate change and the transition to a green and sustainable economy. This document presents evidence of the challenges faced by these populations, as well as the main opportunities and lessons learned about their role in the transition to a zero net carbon future in the region.
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Simelton, Elisabeth, Rachmat Mulia, Clement Rigal, Tuan Minh Duong, Phuong Mai Nguyen, Hanna North, and Xuan Hieu Le. Beyond carbon sequestration – local knowledge about tree functions. Case study from male and female Arabica coffee farmers in Vietnam. World Agroforestry, 2021. http://dx.doi.org/10.5716/wp21025.pdf.
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Estimates of carbon sequestration for timber trees is well documented, while fruit trees are understudied. The few existing estimates indicate that fruit trees and fertiliser management on them, can substantially sequester carbon in coffee monocultures, albeit unlikely to the same extent as timber trees. A carbon investor may thus favour timber. In this light, as programs for planting billions and trillion trees are launched “to save the climate”, a wide range of gender, social, justice and environmental concerns are voiced. To challenge the mitigation perspective, we contrasted two hypothetical tree planting strategies: a mitigation (carbon finance) perspective and a livelihoods-centred (local) perspective and explored what a rapid, gender and social inclusion-oriented livelihoods perspective could bring to the process of tree selection. The survey documents indigenous knowledge of trees’ potential (dis)benefits in coffee agroforestry systems among 106 female and male arabica-growers in northwest Vietnam. The results display many similarities between women and men in term of perceived benefits from trees. Women and men prioritized trees based on their economic benefits, impacts on coffee production and improved soil fertility. However, in determining the preferred species, women considered more factors, including consequences for pest and disease (on host tree or coffee), microclimate regulation and shade provision. These findings resemble those by others from the same region and demonstrate that consulting both women and men can result in a more diverse shortlist of potential trees for agroforestry/afforestation that reflect both genders’ economic and labour contributions to the household. Furthermore, tree planting projects would benefit from seeking collaboration for bundled ecosystem services, rather than merely from carbon finance. Conversely, carbon investors can rely on farmers’ preferences and rest assured that they also contribute to sequestering carbon.
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Phuong, Vu Tan, Nguyen Van Truong, Do Trong Hoan, Hoang Nguyen Viet Hoa, and Nguyen Duy Khanh. Understanding tree-cover transitions, drivers and stakeholders’ perspectives for effective landscape governance: a case study of Chieng Yen Commune, Son La Province, Viet Nam. World Agroforestry, 2021. http://dx.doi.org/10.5716/wp21023.pdf.
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Integrated landscape management for sustainable livelihoods and positive environmental outcomes has been desired by many developing countries, especially for mountainous areas where agricultural activities, if not well managed, will likely degrade vulnerable landscapes. This research was an attempt to characterize the landscape in Chieng Yen Commune, Son La Province in Northwest Viet Nam to generate knowledge and understanding of local conditions and to propose a workable governance mechanism to sustainably manage the landscape. ICRAF, together with national partners — Vietnamese Academy of Forest Sciences, Soil and Fertilizer Research Institute — and local partners — Son La Department of Agriculture and Rural Development, Son La Department of Natural Resources and Environment, Chieng Yen Commune People’s Committee — conducted rapid assessments in the landscape, including land-use mapping, land-use characterization, a household survey and participatory landscape assessment using an ecosystem services framework. We found that the landscape and peoples’ livelihoods are at risk from the continuous degradation of forest and agricultural land, and declining productivity, ecosystem conditions and services. Half of households live below the poverty line with insufficient agricultural production for subsistence. Unsustainable agricultural practices and other livelihood activities are causing more damage to the forest. Meanwhile, existing forest and landscape governance mechanisms are generally not inclusive of local community engagement. Initial recommendations are provided, including further assessment to address current knowledge gaps.
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Milek, Karen, and Richard Jones, eds. Science in Scottish Archaeology: ScARF Panel Report. Society of Antiquaries of Scotland, September 2012. http://dx.doi.org/10.9750/scarf.06.2012.193.
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The main recommendations of the panel report can be summarised under four key headings: High quality, high impact research: the importance of archaeological science is reflected in work that explores issues connected to important contemporary topics, including: the demography of, the nature of movement of, and contact between peoples; societal resilience; living on the Atlantic edge of Europe; and coping with environmental and climatic change. A series of large-scale and integrated archaeological science projects are required to stimulate research into these important topics. To engage fully with Science in Scottish Archaeology iv these questions data of sufficient richness is required that is accessible, both within Scotland and internationally. The RCAHMS’ database Canmore provides a model for digital dissemination that should be built on. Integration: Archaeological science should be involved early in the process of archaeological investigation and as a matter of routine. Resultant data needs to be securely stored, made accessible and the research results widely disseminated. Sources of advice and its communication must be developed and promoted to support work in the commercial, academic, research, governmental and 3rd sectors. Knowledge exchange and transfer: knowledge, data and skills need to be routinely transferred and embedded across the archaeological sector. This will enable the archaeological science community to better work together, establishing routes of communication and improving infrastructure. Improvements should be made to communication between different groups including peers, press and the wider public. Mechanisms exist to enable the wider community to engage with, and to feed into, the development of the archaeological and scientific database and to engage with current debates. Projects involving the wider community in data generation should be encouraged and opportunities for public engagement should be pursued through, for example, National Science Week and Scottish Archaeology Month. Networks and forums: A network of specialists should be promoted to aid collaboration, provide access to the best advice, and raise awareness of current work. This would be complemented by creating a series inter-disciplinary working groups, to discuss and articulate archaeological science issues. An online service to match people (i.e. specialist or student) to material (whether e.g. environmental sample, artefactual assemblage, or skeletal assemblage) is also recommended. An annual meeting should also be held at which researchers would be able to promote current and future work, and draw attention to materials available for analysis, and to specialists/students looking to work on particular assemblages or projects. Such meetings could be rolled into a suitable public outreach event.