Journal articles on the topic 'Indigenous peoples environmental knowledge'
To see the other types of publications on this topic, follow the link: Indigenous peoples environmental knowledge.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Indigenous peoples environmental knowledge.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
Fletcher, Michael-Shawn, Rebecca Hamilton, Wolfram Dressler, and Lisa Palmer. "Indigenous knowledge and the shackles of wilderness." Proceedings of the National Academy of Sciences 118, no. 40 (September 27, 2021): e2022218118. http://dx.doi.org/10.1073/pnas.2022218118.
Full textAbstract:
The environmental crises currently gripping the Earth have been codified in a new proposed geological epoch: the Anthropocene. This epoch, according to the Anthropocene Working Group, began in the mid-20th century and reflects the “great acceleration” that began with industrialization in Europe [J. Zalasiewicz et al., Anthropocene 19, 55–60 (2017)]. Ironically, European ideals of protecting a pristine “wilderness,” free from the damaging role of humans, is still often heralded as the antidote to this human-induced crisis [J. E. M. Watson et al., Nature, 563, 27–30 (2018)]. Despite decades of critical engagement by Indigenous and non-Indigenous observers, large international nongovernmental organizations, philanthropists, global institutions, and nation-states continue to uphold the notion of pristine landscapes as wilderness in conservation ideals and practices. In doing so, dominant global conservation policy and public perceptions still fail to recognize that Indigenous and local peoples have long valued, used, and shaped “high-value” biodiverse landscapes. Moreover, the exclusion of people from many of these places under the guise of wilderness protection has degraded their ecological condition and is hastening the demise of a number of highly valued systems. Rather than denying Indigenous and local peoples’ agency, access rights, and knowledge in conserving their territories, we draw upon a series of case studies to argue that wilderness is an inappropriate and dehumanizing construct, and that Indigenous and community conservation areas must be legally recognized and supported to enable socially just, empowering, and sustainable conservation across scale.
12
Hosen, Nadzirah, and Hitoshi Nakamura. "Local Knowledge for Global Actions: The role of traditional ecological knowledge in climate change adaptation." Environment-Behaviour Proceedings Journal 5, no. 13 (March 23, 2020): 37. http://dx.doi.org/10.21834/e-bpj.v5i13.2059.
Full textAbstract:
The scale of climate change put indigenous people at higher risk than the others. Nonetheless, due to their intimate knowledge of their land, traditional ecological knowledge (TEK) held by the indigenous peoples may be the key to combating climate change. This article aims to explain the role that TEK plays in adapting to climate change. Document review included grey literature alongside peer-reviewed literature and project websites related to indigenous knowledge in climate change adaptation. The findings show that TEK not only helps indigenous people cope with environmental and climate pressures, but the knowledge system fosters resilience of socio-ecological systems.Keywords: climate change adaptation; traditional knowledge; traditional ecological knowledge; resilienceeISSN: 2398-4287 © 2020. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.DOI: https://doi.org/10.21834/e-bpj.v5i13.2059
13
Macfarlane, Ronald, Kerry Ann Charles-Norris, Sarah K. Warren, Ahalya Mahendra, Ainslie J. Butler, Katie Hayes, Rachel Mitchell, and Brenda Armstrong. "Two-Eyed Seeing: Seeking Indigenous Knowledge to strengthen climate change adaptation planning in public health." Environmental Health Review 65, no. 3 (October 2022): 77–82. http://dx.doi.org/10.5864/d2022-017.
Full textAbstract:
Indigenous Peoples of Turtle Island have intimate knowledge of the environment and a long history of adapting to a changing climate. Yet, a scoping review of the literature on climate change adaptation measures identified only one document that provided an Indigenous perspective. On reflection, this pointed to a systemic issue in public health practice. To fill the gap, Cambium Indigenous Professional Services was retained to provide an Indigenous perspective. This paper highlights some of the lessons learned from this experience, not only when it comes to climate change, but also when addressing the broader social and environmental determinants of health. It presents factors public health authorities must consider to meaningfully engage with Indigenous Peoples and reduce health inequities. Significant and purposeful relationships will be developed when public health practitioners take the time to build trust, learn the history of Indigenous Peoples and embrace decolonization. This allows the creation of an ethical space where “Two-Eyed Seeing” can weave the different streams of evidence when developing and implementing climate change adaptation policies and programs.
14
Fletcher, Michael-Shawn, Anthony Romano, Simon Connor, Michela Mariani, and Shira Yoshi Maezumi. "Catastrophic Bushfires, Indigenous Fire Knowledge and Reframing Science in Southeast Australia." Fire 4, no. 3 (September 9, 2021): 61. http://dx.doi.org/10.3390/fire4030061.
Full textAbstract:
The catastrophic 2019/2020 Black Summer bushfires were the worst fire season in the recorded history of Southeast Australia. These bushfires were one of several recent global conflagrations across landscapes that are homelands of Indigenous peoples, homelands that were invaded and colonised by European nations over recent centuries. The subsequent suppression and cessation of Indigenous landscape management has had profound social and environmental impacts. The Black Summer bushfires have brought Indigenous cultural burning practices to the forefront as a potential management tool for mitigating climate-driven catastrophic bushfires in Australia. Here, we highlight new research that clearly demonstrates that Indigenous fire management in Southeast Australia produced radically different landscapes and fire regimes than what is presently considered “natural”. We highlight some barriers to the return of Indigenous fire management to Southeast Australian landscapes. We argue that to adequately address the potential for Indigenous fire management to inform policy and practice in managing Southeast Australian forest landscapes, scientific approaches must be decolonized and shift from post-hoc engagement with Indigenous people and perspectives to one of collaboration between Indigenous communities and scientists.
15
Harvey, Graham. "Indigenising in a Globalised World." Worldviews 20, no. 3 (2016): 300–310. http://dx.doi.org/10.1163/15685357-02003007.
Full textAbstract:
Being Indigenous seems, by definition, to be about belonging to a place. Sometimes it is even defined as belonging in specific places. Near synonyms like “native” and “aboriginal” can be used to locate people in relation to ancestral, pre-invasion / pre-colonial places. However, Indigenous peoples are no more enclosed by geography than other-than-indigenous peoples. Complex and extensive trade routes and migration patterns are important features of the pasts of many Indigenous nations. Tangible and intangible goods were gifted or exchanged to ferment and cement inter-national relations. In the present era, Indigenous peoples have a significant presence in global forums such as the United Nations (UN), in environmental discussions, in cultural festivals and in diasporic communities. This text uses Indigenous performances at the annual (Sámi organised) Riddu Riddu festival in arctic Norway and the biennial Origins Festival of First Nations hosted in London, U.K., to exemplify explicit and taken-for-granted knowledge of place-as-community. The entailment of animistic insistence, that places are multi-species communities requiring respectful and mutualistic interaction, points to the transformative potential of Indigenous spatiality.
16
Alemayehu, Dejene, and Zerihun Doda. "Indigenous Environmental Knowledge of Borana Pastoralists." Grassroots Journal of Natural Resources 3, no. 4 (December 20, 2020): 110–31. http://dx.doi.org/10.33002/nr2581.6853.03047.
Full textAbstract:
This paper investigated the indigenous environmental knowledge (IEK) of Borana pastoralists in Dhas district of Borana zone in Southern Ethiopia. To select participants for key informant interview and focus group discussion (FGD), snowball sampling was used to pinpoint people who have IEK of Borana pastoralists. Results show that the customary practices of Borana pastoralists that linked to multi-dimensional natural resources management (NRM) include the taxonomy of pastureland and water resources instituted on the season of utility and gazing dimensions, range scouts, herd splitting, cattle mobility, herd diversification, and bush burning. However, currently owing to various factors the IEKs of Borana pastoralists have been facing threatening challenges that question their existence. The study incorporated the capitalization on the customary institutions that advance the IEK and cattle productivity finally improving the livelihoods of the Borana pastoralists. This research intends to help various stakeholders, predominantly pastoralist development office, ecologists and other development partners in a bid to develop Borana pastoralists, to boost their sustainability, and to promote sustainable NRM.
17
Chandra, Doreen Vikashni. "Re-examining the Importance of Indigenous Perspectives in the Western Environmental Education for Sustainability: “From Tribal to Mainstream Education”." Journal of Teacher Education for Sustainability 16, no. 1 (June 1, 2014): 117–27. http://dx.doi.org/10.2478/jtes-2014-0007.
Full textAbstract:
Abstract This paper highlights the importance of integrating indigenous perspectives on environmental sustainability into mainstream education as a way of bridging the gap in the understanding of indigenous knowledge systems into Western science explanations of sustainable development (SD) in education, at the same time ensuring traditional ecological knowledge (TEK) continuity for future generations as well as taking a steady stand in the global debates on SD. The first part of the paper will attempt to explore the issue of SD through Western and indigenous perspectives and will emphasise on the model of strong sustainability (in theory). Secondly, the importance of TEK will be examined and justified through case studies on Aboriginal peoples of British Colombia and Roviana people of Solomon Islands in achieving goals of sustainability. Thirdly, challenges for TEK will be investigated and some possibilities of protecting the rapid disappearance of indigenous knowledge will be dealt with. Lastly, a pedagogical approach to sustainability will be provided that postulates the relevance of indigenous pedagogy to formal and informal education, attempting to integrate Tilburyís (1995) characteristics of environmental education for sustainability.
18
Supyan, A. N. Susanto, G. M. Samadan, and Sulistiono. "Traditional wisdom as a starting point for conservation: A review." IOP Conference Series: Earth and Environmental Science 890, no. 1 (October 1, 2021): 012064. http://dx.doi.org/10.1088/1755-1315/890/1/012064.
Full textAbstract:
Abstract Traditional wisdom was established on familiarity and concern for the homeland, where people are very dependent on their local resources and they developed management values based on their cultural beliefs. Traditional wisdom and its application can be useful for ecological management plans, especially conservation programs. The application of traditional wisdom as a starting point for conservation is based on: (1) Community institutional system (2) Community collective knowledge (3) Community relationship with their environment. Traditional wisdom is part of the basic theoretical framework in strengthening research designs with specific local knowledge, including environmental relationships that occur in the area. When conservationists recognize usefulness of traditional wisdom, they can engage in knowledge exchange and foster sharing of responsibilities with indigenous peoples. This type of exchange can also provide opportunities for indigenous peoples to develop scientific infrastructure.
19
Hosen, Nadzirah, and Hitoshi Nakamura. "Traditional Ecological Knowledge in Climate Change Adaptation: A review." Asian Journal of Behavioural Studies 5, no. 19 (August 31, 2020): 59–71. http://dx.doi.org/10.21834/ajbes.v5i19.194.
Full textAbstract:
Climate change puts indigenous people at greater risk than others. Nevertheless, because of their intimate knowledge of their land, indigenous peoples' traditional ecological knowledge (TEK) could be the answer to fighting climate change. This paper aims to explain the role that TEK plays in responding to climate change. Document analysis included grey literature as well as peer-reviewed literature and project websites linked to indigenous climate change adaptation knowledge. The findings show that TEK not only helps indigenous people cope with environmental and climate pressures, but also promotes socio-ecological system resilience.
Keywords: climate change adaptation; traditional knowledge; traditional ecological knowledge; resilience
eISSN 2398-4295 ©2020. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of Association of Malaysian Environment-Behaviour Researchers (AMER); Association of Behavioural Researchers on Asians / Africans / Arabians (ABRA); Centre for Environment-Behaviour Studies (cE-Bs), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia
DOI: https://doi.org/10.21834/ajbes.v5i19.194
20
Song, Eun young. "Competing Values in World Culture and the Emergence of Middle Ground." Comparative Sociology 7, no. 1 (2008): 28–50. http://dx.doi.org/10.1163/156913308x260457.
Full textAbstract:
AbstractThis paper, focusing on a Botswanan case of Community-Based Natural Resource Management (CBNRM), illustrates how globalized norms in seeming competition nonetheless reveal a potential middle ground. In Botswana there have been conflicts between regimes of environmentalism and indigenous cultural rights. Environmental protectionism has been based on a concept of “pristine nature” which does not allow for human interaction. Thus, the more protected areas are designated, the more indigenous peoples' lands are claimed as nature reserves. This forces local peoples to abandon cultural practices such as hunting animals and gathering wild plants. In contrast, impelled by the ascention of human rights issues, advocacy groups for the unorganized fourth world and indigenous communities have been struggling to protect indigenous people's cultural rights, thereby giving prominence to human rights issues. NGO advocates for indigenous peoples as well as professionals involved with indigenous groups have found that indigenous people's practices are in fact not harmful to the ecosystem. Rather, their ethno-biological knowledge and customary activities contribute to balancing the local ecosystem. This means that conflicting guidelines can be harmonized in “buffer zones” around protected areas, and the buffering program that has resulted, that by CBNRM, has been widely accepted in Botswana and is likely applicable to other countries in which we find similar value competition.
21
Nilsson Dahlström, Åsa, Johanna Dahlin, and Håkan Tunón. "Pathfinders for the Future? Indigenous Rights and Traditional Knowledge in Sweden." Sustainability 13, no. 20 (October 11, 2021): 11195. http://dx.doi.org/10.3390/su132011195.
Full textAbstract:
Indigenous peoples have for the past decades increasingly argued that not only is their traditional knowledge to be recognized in the management of their traditional territories, but that Indigenous control and self-governance over territories and natural resources are crucial for long-term sustainability of the land and cultural revitalisation of its people. In recent years, the Saami in Sweden have also presented themselves as pathfinders, offering advice and solutions for a more sustainable future not only for the Saami society, but for all of Sweden. This paper investigates how Saami claims for rights and stewardship in environmental management are related to Saami cultural revitalisation, within a Swedish colonial framework. It is based on an investigation of the Saami policy positions expressed in policy documents and opinion pieces produced by organisations representing the Saami, linking claims for rights and environmental stewardship with cultural revitalisation and a more sustainable development for all.
22
Raibmon, Paige. "Obvious but Invisible: Ways of Knowing Health, Environment, and Colonialism in a West Coast Indigenous Community." Comparative Studies in Society and History 60, no. 2 (March 27, 2018): 241–73. http://dx.doi.org/10.1017/s001041751800004x.
Full textAbstract:
AbstractThis paper interrogates the specific workings and stakes of slow violence on Indigenous ground. It argues that despite similarities with other environmental justice struggles, Indigenous ones are fundamentally distinct because of Indigenous peoples' unique relationship to the polluted or damaged entity, to the state, and to capital. It draws from Indigenous studies, history, anthropology, geography, sensory studies, and STS, to present results from research with the Mowachaht Muchalaht First Nation, an Indigenous people on the west coast of British Columbia. Throughout the 1970s and 1980s, this community used successive strategies to try to render its knowledge about health, environment, and authority visible to the settler state. Each strategy entailed particular configurations of risk, perceptibility, and uncertainty; each involved translation between epistemologies; and each implicated a distinct subject position for Indigenous peoples vis-à-vis the state. The community's initial anti-colonial, environmental justice campaign attempted to translate local, Indigenous ways of knowing into the epistemologies of environmental science and public health. After this strategy failed, community leaders launched another that leveraged the state's legal epistemology. This second strategy shifted the balance of risk and uncertainty such that state actors felt compelled to act. The community achieved victory, but at a price. Where the first strategy positioned the community as a self-determined, sovereign actor; the second positioned it as a ward of the state. This outcome illustrates the costs that modern states extract from Indigenous peoples who seek remedial action, and more generally, the mechanisms through which the colonial present is (re)produced.
23
Lee, Su-Hsin, and Yin-Jen Chen. "Indigenous Knowledge and Endogenous Actions for Building Tribal Resilience after Typhoon Soudelor in Northern Taiwan." Sustainability 13, no. 2 (January 7, 2021): 506. http://dx.doi.org/10.3390/su13020506.
Full textAbstract:
Indigenous peoples often face significant vulnerabilities to climate risks, yet the capacity of a social-ecological system (SES) to resilience is abstracted from indigenous and local knowledge. This research explored how the Tayal people in the Wulai tribes located in typhoon disaster areas along Nanshi River used indigenous knowledge as tribal resilience. It applied empirical analysis from secondary data on disaster relief and in-depth interviews, demonstrating how indigenous people’s endogenous actions helped during post-disaster reconstructing. With the intertwined concepts of indigenous knowledge, SESs, and tribes’ cooperation, the result presented the endogenous actions for tribal resilience. In addition, indigenous knowledge is instigated by the Qutux Niqan of mutual assistance and symbiosis among the Wulai tribes, and there is a need to build joint cooperation through local residence, indigenous people living outside of their tribes, and religious or social groups. The findings of tribal resilience after a typhoon disaster of co-production in the Wulai, Lahaw, and Fushan tribes include the importance of historical context, how indigenous people turn to their local knowledge rather than just only participating in disaster relief, and how they produce indigenous tourism for indigenous knowledge inheritance. The paper contributes to contemporary tribal resilience research as well as cooperation actions among tribes through indigenous knowledge, all of which exhibit social, nature, and economy resilience from their own indigenous knowledge to address the possibility of governance and disaster adaptation.
24
Lee, Su-Hsin, and Yin-Jen Chen. "Indigenous Knowledge and Endogenous Actions for Building Tribal Resilience after Typhoon Soudelor in Northern Taiwan." Sustainability 13, no. 2 (January 7, 2021): 506. http://dx.doi.org/10.3390/su13020506.
Full textAbstract:
Indigenous peoples often face significant vulnerabilities to climate risks, yet the capacity of a social-ecological system (SES) to resilience is abstracted from indigenous and local knowledge. This research explored how the Tayal people in the Wulai tribes located in typhoon disaster areas along Nanshi River used indigenous knowledge as tribal resilience. It applied empirical analysis from secondary data on disaster relief and in-depth interviews, demonstrating how indigenous people’s endogenous actions helped during post-disaster reconstructing. With the intertwined concepts of indigenous knowledge, SESs, and tribes’ cooperation, the result presented the endogenous actions for tribal resilience. In addition, indigenous knowledge is instigated by the Qutux Niqan of mutual assistance and symbiosis among the Wulai tribes, and there is a need to build joint cooperation through local residence, indigenous people living outside of their tribes, and religious or social groups. The findings of tribal resilience after a typhoon disaster of co-production in the Wulai, Lahaw, and Fushan tribes include the importance of historical context, how indigenous people turn to their local knowledge rather than just only participating in disaster relief, and how they produce indigenous tourism for indigenous knowledge inheritance. The paper contributes to contemporary tribal resilience research as well as cooperation actions among tribes through indigenous knowledge, all of which exhibit social, nature, and economy resilience from their own indigenous knowledge to address the possibility of governance and disaster adaptation.
25
Langton, Marcia, Zane Ma Rhea, and Lisa Palmer. "Community-Oriented Protected Areas for Indigenous Peoples and Local Communities." Journal of Political Ecology 12, no. 1 (December 1, 2005): 23. http://dx.doi.org/10.2458/v12i1.21672.
Full textAbstract:
Across the globe, community-oriented protected areas are increasingly recognised as an effective way to support the preservation and maintenance of the traditional biodiversity related knowledge of indigenous peoples and local communities. We argue that guaranteed land security and the ability of indigenous and local peoples to exercise their own governance structures is central to the success of community-oriented protected area programs. In particular, we examine the conservation and community development outcomes of the Indigenous Protected Area program in Australia, which is based on the premise that indigenous landowners exercise effective control over environmental governance, including management plans, within their jurisdiction (whether customary or state-based or a combination of elements of both), and have effective control of access to their lands, waters and resources. Key Words: community-oriented protected areas, Indigenous rights, conservation, Australia
26
Bañales-Seguel, Camila, Wladimir Riquelme Maulén, Amaya Álvez, and Evelyn Habit. "Scientific Landscape Related to Mapuche Indigenous Peoples and Wallmapu Territory." Sustainability 12, no. 19 (September 24, 2020): 7895. http://dx.doi.org/10.3390/su12197895.
Full textAbstract:
Recent international recognition of indigenous peoples, their rights and contributions to solving current challenges has directed academic attention to the way research is conducted in relation to them, what topics are studied, by whom, and using which methodologies. The Mapuche are the most numerous indigenous peoples in South America and have ancestrally inhabited a territory denominated Wallmapu. This study undertook a comprehensive revision and meta-analysis of the scientific literature related to the Mapuche and Wallmapu. Through quantification and visualization of the scientific landscape, the goal was to enhance the understanding of the themes and patterns that have guided research in this field of study. We found 1611 documents in Web of Science and SciELO collections published between 1975 and 2020. Using CiteSpace software, we analyzed the main conceptual hotspots, identified central authors and pivotal works, among other aspects of the scientific knowledge domain. The main research themes found revolve around political and historical aspects of the relationship between Mapuche and the State; ethnobotanical research including plant properties and cultural knowledge transmission; and the indisputable connection between indigenous resistance and environmental depredation. We argue that valuing cultural diversity paves the road for reclaiming indigenous knowledge as a contribution to our understanding of the world.
27
ILUNGA WA ILUNGA, Alexandre-Junior. "RIGHT TO THE ENVIRONMENT OF THE INDIGENOUS PEOPLES IN THE DEMOCRATIC REPUBLIC OF CONGO." Ecological Safety and Balanced Use of Resources, no. 1(25) (July 18, 2022): 14–21. http://dx.doi.org/10.31471/2415-3184-2022-1(25)-14-21.
Full textAbstract:
The implementation of the nature conservation project in the Democratic Republic of Congo hascaused upheaval among indigenous communities in the wake of the decision to evict them from their landwithout compensation or indemnification.However, in addition to the proposed law on the protection and promotion of the rights ofindigenous peoples in the DRC, which is currently being drafted in parliament and which will have to bepromulgated by the President of the Republic, the Democratic Republic of Congo has ratified severalinternational legal instruments relating to human rights and, by extension, to the rights of indigenouspeoples, in which the Principle of Free, Prior and Informed Consent is expressed in various ways. Thisprinciple calls for the participation of indigenous peoples at two levels: at the level of decision-makingthat may affect their right to the environment, but also at the level of policy-making aimed at protectingthe environment, as local knowledge is indispensable. However, despite the existing legal order, theimplementation of this environmental justice of indigenous peoples seems to be ineffective. The greatestchallenge remains its implementation. Many agree that international human rights law is even better whenit comes to environmental protection. Some point out that environmental protection can be a condition forthe enjoyment of other human rights.In addition to the right to the environment, indigenous peoples have the right to enjoy theirterritories, lands and natural resources; but they also have the right to participate in environmentalprotection.The fact remains that legislative and judicial weaknesses remain major obstacles to theeffectiveness and efficiency of environmental justice for indigenous peoples, for whom legal and judicialreform remains a panacea. To this end, it would be more appropriate to accelerate the process ofpromulgating the law on the protection and promotion of the rights of indigenous peoples, in which theirstatus must be well defined. This will give them standing to sue in the future. The interdisciplinary natureof environmental law also requires the creation of chambers specialising in environmental law within theCongolese judicial system.
28
Sumida Huaman, Elizabeth Alva, Belinda Chiu, and Carrie Billy. "Indigenous internationalization: Indigenous worldviews, higher education, and Tribal Colleges and Universities." education policy analysis archives 27 (August 26, 2019): 101. http://dx.doi.org/10.14507/epaa.27.4366.
Full textAbstract:
This article examines the role of Indigenous knowledges in higher education through an exploration of internationalization at U.S. Tribal Colleges and Universities (TCUs). We affirm that examining internationalization efforts with historically marginalized and underserved populations provides an opportunity for interrogating inequitable power dynamics in knowledge construction, production, and transference vis-à-vis education and within a Western hegemonic model of modernity. Our discussion is anchored in decoloniality and Indigenous sustainable self-determination, which highlight educational initiatives that bolster Indigenous identities while addressing social, political, and environmental complications created by coloniality. Drawing from a five-year mixed-methods case study with TCUs, we offer Indigenous perspectives on place-based higher educational initiatives in relation to local and global concerns, specifically human and ecological sustainability. We propose a critical lens in Indigenous internationalization wherein Indigenous worldviews are vital responses to dominant notions of internationalization and historical limitations of education for Indigenous peoples.
29
Jones, Rhys. "Climate change and Indigenous Health Promotion." Global Health Promotion 26, no. 3_suppl (April 2019): 73–81. http://dx.doi.org/10.1177/1757975919829713.
Full textAbstract:
Climate change poses a serious threat to the health and well-being of Indigenous peoples around the world. Despite living in diverse contexts, Indigenous peoples face a number of common challenges. Disproportionate threats from climate change exist due to a range of factors including unique relationships with the natural environment, socioeconomic deprivation, a greater existing burden of disease, poorer access to and quality of health care, and political marginalization. Responses to climate change at global, national, and local levels also threaten Indigenous people’s rights. While climate action presents many opportunities to improve health and reduce inequities, there is also significant potential for climate mitigation and adaptation policies to inflict harm on Indigenous peoples. An important aspect of this is the impact on traditional lands, which are acknowledged as a fundamental determinant of Indigenous health and well-being. This article seeks to elucidate the relationships between climate change and Indigenous health and to inform health promotion solutions to achieve climate justice for Indigenous peoples. The underpinning analysis is founded on a Kaupapa Māori positioning, which seeks transformative change and involves critiquing Western knowledges and structures that undermine Indigenous rights. A central theme is that anthropogenic climate change is intimately connected to the ideologies, systems and practices of colonialism, and that the impacts on Indigenous peoples can be conceptualized as an intensification of the process of colonization. It is not possible to understand and address climate-related health impacts for Indigenous peoples without examining this broader context of colonial oppression, marginalization and dispossession. The challenge for health promotion is to engage in a process of decolonization. This involves deconstructing its own systems and practices to avoid reinforcing colonialism and perpetuating inequities. It also requires health promotion practitioners to support Indigenous self-determination and recognize Indigenous knowledges as a critical foundation for climate change and health solutions.
30
Lloyd, David, and Fiona Norrie. "Identifying Training Needs to Improve Indigenous Community Representatives Input into Environmental Resource Management Consultative Processes: A case study of the Bundjalung Nation." Australian Journal of Environmental Education 20, no. 1 (2004): 101–13. http://dx.doi.org/10.1017/s0814062600002342.
Full textAbstract:
AbstractDespite increased engagement of Indigenous representatives as participants on consultative panels charged with processes of natural resource management, concerns have been raised by both Indigenous representatives and management agencies regarding the ability of Indigenous people to have quality input into the decisions these processes produce. In order to determine how to more effectively engage Australian Aboriginal peoples in the management process, this article describes the results of interviews with Elders of the Bundjalung Nation and other community representatives who represent their community's interests on natural resource management boards within their traditional country. Community representatives identified the factors they considered important in understanding natural resource management and administrative processes and where training would enable them to make a significant contribution to the consultation process. It also highlighted a need for non-Indigenous managers to gain a greater understanding of Indigenous knowledge systems and protocols.
31
Mills, M. "Restoring the Mauri of Oruarangi Creek." Water Science and Technology 48, no. 7 (October 1, 2003): 129–37. http://dx.doi.org/10.2166/wst.2003.0433.
Full textAbstract:
In recognition of the societal and cultural values of ecological restoration several community-based programs have been developed throughout the world. In particular those with interests in the field of freshwater and riparian management have developed numerous programs to encourage community involvement in their management. While each of these programs gives de facto recognition to an ethos typically espoused by indigenous peoples, the concerns, values and localised knowledge of indigenous peoples continues to remain excluded from the management process. In documenting key aspects of the proposed restoration of Oruarangi Creek this paper aims to provide an example of how the concerns, values and knowledge of local indigenous communities can form a major component of the restoration process.
32
Манушак Назаретовна, Плякич, and Ляхов Андрей Викторович. "STATE POLICY OF THE USSR IN RELATION TO INDIGENOUS PEOPLES: EXPERIENCE AND LESSONS." STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, no. 3 (September 2022): 215–19. http://dx.doi.org/10.22394/2079-1690-2022-1-3-215-219.
Full textAbstract:
The article examines the Soviet experience of building a system of state and national institutions for the development of indigenous peoples, which is of particular interest in connection with the recognition of the need to preserve traditional cultures in the Russian Federation. The author states the need to form a comprehensive historical and legal knowledge about the experience of national policy towards indigenous peoples in Russia.
33
Sixtho Villarreal, Hermes. "Educación Propia ¿Es posible una Episteme Raizal-Ancestral Indígena?." Cuestiones Pedagógicas 2, no. 29 (2020): 117–29. http://dx.doi.org/10.12795/cp.2020.i29.v2.09.
Full textAbstract:
The article presents an epistemic reflection on the proper education of the Nasa indigenous people, north of Cauca (Colombia). It shows that, in some way, from the indigenous worldviews it is also possible to build knowledge from know-how and experiences in the territories, which is valid and legitimate. In the same way as modern Western knowledge does and, as an emancipating process for indigenous peoples. Some pillars of self-education were analyzed, highlighting its role in autonomous education processes in the territories, which were consolidated at the founding of the Regional Indigenous Council of Cauca, aiming for the strengthening of cultural identity, ancestral knowledge, own language, the Law of Origin, spirituality, autonomy, and millennial resistance. In this way, more than a process to train students, self-education is a political project of resistance, physical and cultural pervivience. One of the main characteristics of self-education is the positioning of the school in, with and for the communities through community-oriented educational projects. That is, an education of defense, anti-establishment and contextualized according to the geographical, environmental, social and economic conditions of the territories. Also, a first approximation to the notion of indigenous root-ancestral episteme is developed allowing us to understand the processes of knowledge building from the same worldview that produces it.
34
Sherpa, Pasang Dolma. "Interfacing Indigenous Knowledge and Climate Change Education." Journal of Education and Research 7, no. 1 (October 4, 2018): 52–64. http://dx.doi.org/10.3126/jer.v7i1.21240.
Full textAbstract:
This paper is part of my PhD thesis. In this study, using the narrative inquiry methodology, lived experiences of schoolteachers who have been teaching the topics of climate change were collected mainly through interviews in Lamjung District. This paper reflects how teachers have been teaching climate change education and how they have been balancing indigenous knowledge to deal with climate change concerns. Generally teachers have been following implemented and experienced school curricula and accumulating the factual knowledge of climate change science, which has often been linked with the empirical interest of Habermas, especially, with his theory of knowledge and human interest in education. However, the stories of six schoolteachers were not limited to what they have been teaching but also how they have been teaching, how they have been linking environmental concerns with the indigenous knowledge and cultural practices that have been contributing to sustainable management of the natural resources and climate change resilience. Thus the stories of the teachers were also analysed through Habermas's practical and emancipatory interests and indigenous worldviews by reflecting on my own stories while working on the theme of climate change and indigenous peoples at community, national and global levels since 2009.
35
Tobias, Joshua Kane, and Chantelle Richmond. "Gimiigiwemin: Putting Knowledge Translation Into Practice With Anishinaabe Communities." International Journal of Indigenous Health 11, no. 1 (June 30, 2016): 228. http://dx.doi.org/10.18357/ijih111201616019.
Full textAbstract:
<p>In the Anishinaabemowen lagnuage, <em>Gimiigiwemin</em> is a concept that means, “we are exchanging gifts.” In the context of research, Indigenous communities often share their gifts with researchers by exposing them to local ways of knowing. Researchers can engage in exchanging gifts through sharing their skills and working towards producing research that meets community needs, such as supporting efforts to maintain health-sustaining relationships with traditional lands. <em>Environmental repossession</em> refers to the social, cultural, and political processes through which Indigenous Peoples are building resilience and reclaiming their traditional lands and ways of life. These processes are important because the health, ways of living, and knowledge systems of Indigenous Peoples all depend on access to traditional lands. This paper presents the results of a community-based participatory research study conducted in collaboration with Elders (<em>n </em>= 46) from two Anishinaabe communities on the north shore of Lake Superior (Ontario, Canada). This research employed locally relevant forms of integrated knowledge translation as a means of exchanging the gift of knowledge amongst all involved. This process culminated in a 2-day celebration wherein talking circles were used to explore Elders’ ideas about potential strategies for environmental repossession in their communities. Results from the talking circles pointed to four main strategies: (1) re-establishing the relationship between Elders and youth, (2) increasing time spent on traditional lands, (3) improving physical health, and (4) fostering community pride. This research emphasizes the strength of adopting culturally appropriate approaches to knowledge translation within studies aimed at supporting community aspirations of environmental repossession. </p>
36
Datta, Ranjan, and William P. Marion. "Ongoing Colonization and Indigenous Environmental Heritage Rights: A Learning Experience with Cree First Nation Communities, Saskatchewan, Canada." Heritage 4, no. 3 (July 20, 2021): 1388–99. http://dx.doi.org/10.3390/heritage4030076.
Full textAbstract:
Ongoing colonization of the environment and natural resources has negatively impacted environmental heritage rights in many parts of the world, particularly Indigenous environmental rights and their relationships with the environment. For many Indigenous communities, the history of colonialism became a history of dispossession for Indigenous peoples, their land, water, traditional knowledge, and practices. This paper addresses the ongoing environmental heritage conflict between the Cree First Nation communities’ traditional environmental heritage practices and developmental energy projects in Saskatchewan, Canada. Drawing from a relational research framework, we (Cree First Nation Knowledge Keeper and settler scholar of color) shared our learning reflections from Cree First Nation communities on how energy projects (particularly pipeline leaks) have negatively impacted Indigenous land, water, and traditional heritage and practices. In this paper, we focus our learnings from the Cree First Nation communities on the following questions: Why and how do developmental projects neglect Indigenous heritage rights, particularly environmental heritage rights? What can be or should be done about it? What are our responsibilities as researchers and educators? In this study, we learned about traditional-knowledge-based consultation and solutions to the ongoing challenges of incorporating Indigenous interests into environmental heritage to foster Indigenous environmental heritage rights. We also highlight how Indigenous perspectives on their environmental heritage rights are interconnected with Sustainable Development Goals (SDGs) from our learning reflections, particularly Goal 3, Good Health and Wellbeing, Goal 10, Reduced Inequalities, Goal 13, Climate Action, Goal 15, Life on Land, and Goal 16, Peace, Justice, and Strong Institutions.
37
Maria. "Local wisdom of indigenous society in managing their customary land: a comparative study on tribes in Indonesia." E3S Web of Conferences 52 (2018): 00023. http://dx.doi.org/10.1051/e3sconf/20185200023.
Full textAbstract:
The knowledge of indigenous people in Indonesia has developed for years in line with the development of human civilization. The development produces traditional knowledge and rules resulting from the adaptation process to its environment. The recent emergence of environmental crises has created a new awareness that this crisis can be resolved by returning to the local wisdom of indigenous peoples. The discourse on local wisdom has surfaced and is recognized as an important part of future development programs, including legal development. Local wisdom or environmental wisdom can be defined as the cultural knowledge possessed by a particular society that includes a number of cultural knowledge concerning models of sustainable use and management of natural resources. The legal relationship between the community and the land creates a right that gives the community a legal group, the right to use the land for the benefit of the society. In local communities, traditional wisdom manifests in the form of a set of rules, knowledge and skills as well as values and ethics that govern the social order of the communities that continue to live and evolve from generation to generation. This local wisdom is not only contained in the customary values and norms but also in the activities of indigenous people members in managing their lands.
38
Doyon, Andréanne, Jonathan Boron, and Stephen Williams. "Unsettling transitions: Representing Indigenous peoples and knowledge in transitions research." Energy Research & Social Science 81 (November 2021): 102255. http://dx.doi.org/10.1016/j.erss.2021.102255.
Full text
39
Menzies, A. K., E. Bowles, M. Gallant, H. Patterson, C. Kozmik, S. Chiblow, D. McGregor, A. Ford, and J. N. Popp. "“I see my culture starting to disappear”: Anishinaabe perspectives on the socioecological impacts of climate change and future research needs." FACETS 7 (January 1, 2022): 509–27. http://dx.doi.org/10.1139/facets-2021-0066.
Full textAbstract:
Climate change disproportionately affects Indigenous Peoples because of strong connections between environmental, cultural, and spiritual well-being. While much of the global discourse surrounding climate change is founded in Western science, the holistic, place-based knowledge of Indigenous Peoples offers a complementary way of understanding and mitigating climate change impacts. The goal of this research was to elevate Anishinaabe concerns, observations, and perspectives about climate change impacts and future research needs. We organized a workshop called “Connecting Guardians in a Changing World” where participants shared concerns about animal and plant life cycles, water cycles and water quality, and impacts to ways of life, including reduced capacity to perform cultural practices and erosion of their knowledge. Participants highlighted the challenge of prioritizing a single impact of climate change, emphasizing that impacts to the environment and ways of life are interconnected. Participants also expressed the need for research and policy that move beyond interdisciplinarity to include intercultural philosophy and research that better reflects Indigenous worldviews and incorporates Indigenous methodologies. Moving forward, meaningful partnerships and opportunities for knowledge sharing should be prioritized in climate change discourse to ensure solutions are generated together, with all of the tools and knowledge available.
40
Mohd Salim, Jamilah, Siti Nursyadiq Anuar, Khatijah Omar, Tengku Rozaina Tengku Mohamad, and Nur Azura Sanusi. "The Impacts of Traditional Ecological Knowledge towards Indigenous Peoples: A Systematic Literature Review." Sustainability 15, no. 1 (January 3, 2023): 824. http://dx.doi.org/10.3390/su15010824.
Full textAbstract:
Indigenous peoples are groups with different cultural and social characteristics that share inherited ties to their homeland and natural resources. They have their own understanding and cultural experience that amounts to traditional ecological knowledge. The aim of this study is to identify the impacts of traditional ecological knowledge on indigenous people. Two main databases, namely Web of Science and Scopus, were used to conduct a systematic literature review. From the findings and analysis, two themes and eleven sub-themes were identified. The first theme is economic activities, including six sub-themes: sources of income, employment opportunities, offering products to vendors or buyers, providing market value, providing low treatment cost, and providing opportunities to develop micro-enterprises. The second theme is health, with five sub-themes: supporting food security, harvesting country food, food or plant benefits, perceived health or medicinal purposes, and livelihoods of the indigenous people. In conclusion, traditional knowledge can play an important role in contributing to the livelihoods of indigenous people. In general, traditional knowledge can help indigenous people to improve their quality of life, especially those who rely on natural resources to survive, by offering secure and supplemented food, for instance, as well as a source of earnings, crucial for food security during hard times. Additionally, traditional knowledge of wild edible and medicinal plants can play a significant role in a community’s capacity to remain resilient and be preserved for future generations.
41
Stefanelli, Robert D., Chad Walker, Derek Kornelsen, Diana Lewis, Debbie H. Martin, Jeff Masuda, Chantelle A. M. Richmond, Emily Root, Hannah Tait Neufeld, and Heather Castleden. "Renewable energy and energy autonomy: how Indigenous peoples in Canada are shaping an energy future." Environmental Reviews 27, no. 1 (March 2019): 95–105. http://dx.doi.org/10.1139/er-2018-0024.
Full textAbstract:
In 2015, the Liberal Party of Canada formed a majority federal government on a platform that included prioritizing Nation-to-Nation relationships with Indigenous (First Nations, Inuit, and Métis) peoples in the country and re-asserting global leadership in climate change action by moving away from fossil-fuel based extraction and toward renewable energy initiatives. It may be argued that addressing both of these issues, advancing Indigenous–Settler reconciliation, and mitigating climate change, can be done in the same space. Indeed, though Indigenous peoples in Canada and elsewhere have recently moved forward with renewable energy initiatives within their Territories, there has been very little critical analysis on just how such projects have been operationalized and whether renewable energy can or even should be considered a vehicle for reconciliation efforts. In this paper, we present a systematic review of Canadian literature (spanning from 1980 to 2017) concerning Indigenous peoples’ involvement in renewable energy to better understand the stated motivations and desires of Indigenous peoples in Canada taking leadership, partnering in, and (or) participating in the renewable energy sector. Using a series of keyword search strings across three academic databases, two theses databases, and a grey literature search, we retrieved literature (n = 980) that was subjected to four exclusionary forms and then thematically analyzed the included literature (n = 26). Our findings suggest Indigenous peoples’ experiences and motivations are varied, yet many are developing renewable energy in their Territories to: break free of colonial ties, move towards energy autonomy, establish more reliable energy systems, and reap the long-term financial benefits that clean energy can provide. Despite the apparent advantages seen throughout most of the literature reviewed here, we suggest further research in this area is necessary before this kind of positive rhetoric of renewable energy in Indigenous communities builds enough momentum that proponents become blind to possible shortcomings. We conclude with a broader discussion of the interactions between Indigenous–Settler reconciliation in the context of renewable energy projects as well as offering indicators for future research to fill current knowledge gaps.
42
Nurmala, Nurmala, Muh Dassir, and Supratman Supratman. "“Pasang”, Knowledge and Implementation of Local Wisdom in The Kajang Traditional Forest Area, South Sulawesi." Pusaka: Journal of Tourism, Hospitality, Travel and Business Event 4, no. 1 (January 14, 2022): 40–47. http://dx.doi.org/10.33649/pusaka.v4i1.151.
Full textAbstract:
The Kajang tribe as a cultural and environmental tourism destination is a community of indigenous people who live in harmony with nature by having the life principle of "Kamase mase" (unpretentious) and are firm on the "Pasang" (message) of the ancestors. "Pasang" is a way of life for indigenous peoples originating from Turiek A'ra'na (the creator) which was passed down to Tu Mariolo (the first person). The core of "pasang", is to maintain and preserve the forest for a better life and more prosperous. The purpose of this research is to analyze the type of “pasang” as local knowledge and implementation of forest conservation in the Customary Areas. Data was collected through field observations and in-depth interviews with participants and key informants consisting of; 1) Customary Leaders, Ammatoa, 2) Customary Stakeholders, 3) Village Heads, 4) Non-Governmental Organizations, 5) indigenous peoples. The results showed that knowledge of local wisdom for forest conservation and management contained several "pasang". “Pasang” as Knowledge of local wisdom is implemented in the form of forest management zoning. The customary forest is divided into three zones; 1) core zone or sacred forest (borong karamaka or borong lompoa); 2) buffer zone, limited production forest (borong battasayya), and 3) utilization zone (borong Luarayya). The three forest zones have different functions and uses in Ammatoa supervision.
43
Swiderska, Krystyna, Alejandro Argumedo, Chemuku Wekesa, Leila Ndalilo, Yiching Song, Ajay Rastogi, and Philippa Ryan. "Indigenous Peoples’ Food Systems and Biocultural Heritage: Addressing Indigenous Priorities Using Decolonial and Interdisciplinary Research Approaches." Sustainability 14, no. 18 (September 9, 2022): 11311. http://dx.doi.org/10.3390/su141811311.
Full textAbstract:
The food systems and territories of Indigenous Peoples sustain much of the world’s biodiversity, cultivated and wild, through agroecological practices rooted in Indigenous cosmovision and cultural and spiritual values. These food systems have a critical role to play in sustainability transformations but are widely threatened and have received limited research attention. This paper presents the results of four virtual workshops with Indigenous Peoples: a global workshop and local workshops with communities in coastal Kenya, northeast India and southwest China. Indigenous participants highlighted the role of their food systems in resilience to climate change, nutrition, sustainability and resilience to pandemics, and threats from agriculture, development and conservation policies. They called for research on the rapid loss of Indigenous knowledge; Indigenous Peoples’ land rights and food sovereignty; and the impacts of industrial agriculture on Indigenous food systems, stressing the need for decolonial approaches to revitalise Indigenous knowledge. The paper presents a decolonial and interdisciplinary framework for action-research on Indigenous food systems past and present, from farm to plate, drawing on the virtual workshops, Andean decolonising methods and historical approaches. It concludes that decolonising action-research, led by Indigenous Peoples, is urgently needed to reverse the rapid loss of food-related biocultural heritage.
44
Dhillon, Jaskiran. "Notes on Becoming a Comrade: Indigenous Women, Leadership, and Movement(s) for Decolonization." American Indian Culture and Research Journal 43, no. 3 (August 1, 2019): 41–54. http://dx.doi.org/10.17953/aicrj.43.3.dhillon.
Full textAbstract:
Written from the perspective of a non-Indigenous woman of color “standing with” Indigenous communities through politicized allyship, this article explores the politics of becoming a comrade to Indigenous peoples in their struggles for liberation in the settler-colonial present. Dhillon highlights key moments in the development of her political consciousness by centering the fundamental leadership, knowledge, and guidance of Indigenous women in decolonial activism and scholarship across a range of areas—including environmental justice, colonial gender violence, and the arts—that have been foundational to the anticolonial framework informing her scholarship and organizing.
45
Zanotti, Laura, Courtney Carothers, Charlene Aqpik Apok, Sarah Huang, Jesse Coleman, and Charlotte Ambrozek. "Political ecology and decolonial research: co-production with the Iñupiat in Utqiaġvik." Journal of Political Ecology 27, no. 1 (January 28, 2020): 43–66. http://dx.doi.org/10.2458/v27i1.23335.
Full textAbstract:
Environmental social science research designs have shifted over the past several decades to include an increased commitment to multi-, inter-, and transdisciplinary team-based work that have had dual but complementary foci. These address power and equity in the substantive aspects of research, and also to adopt more engaged forms of practice, including decolonial approaches. The fields of political ecology, human geography, and environmental anthropology have been especially open to converge with indigenous scholarship, particularly decolonial and settler colonial theories and research designs, within dominant human-environmental social science paradigms. Scholars at the forefront of this dialogue highlight the ontological (ways of knowing), epistemological (how we know), and institutional (institutions of higher education) transformations that need to occur in order for this to take place. In this article we contribute to this literature in two ways. First, we highlight the synergies between political ecology and decolonial scholarship, particularly focusing on the power dynamics in research programs and historical legacies of human-environmental relationships, including those of researchers. Second, we explore how decolonial research pushes political ecologists and other environmental social scientists to not only consider adopting international and local standards of working with, by and for Indigenous Peoples within research programs but how this work ultimately extends to research and education within their home institutions and organizations. Through integrating decolonized research practices in the environmental social sciences, we argue that synthesizing multiple knowledge practices and transforming institutional structures will enhance team-based environmental social science work to improve collaboration with Indigenous scientists, subsistence practitioners, agency representatives, and sovereign members of Indigenous communities.Keywords: Alaska; collaboration; co-production; decolonial; Indigenous Knowledges; Iñupiaq Peoples
46
de la Cuadra, Fernando. "Indigenous people, socio-environmental conflict and post-development in Latin America." Ambiente & Sociedade 18, no. 2 (June 2015): 23–40. http://dx.doi.org/10.1590/1809-4422asocex02v1822015en.
Full textAbstract:
The aims of this article is to reflect on the contradictions between a conception of development that is anchored in the idea of progress, industrialization and economic growth and worldviews of indigenous peoples, for whom the existing symbiotic bond between man and nature necessarily involves intangibility and irreducibility of natural resources as a source of economic and social development. For this reason, it is argued that a proper view of development must include an epistemic shift in which the ideas and knowledge of indigenous communities are built to radically alter society/nature and highly predatory logic environment relationship and life human that comes currently prevail. This new perspective implies a change in the discourse and everyday practices of "knowing" and "doing" in what some authors have referred to as post-development.
47
Akinina, Natalya Yu, Valery Filippovich Anisimov, and Valeriy T. Galkin. "On the problems of application of customary law in the criminal prosecution of persons of small indigenous peoples of the north." Yugra State University Bulletin 17, no. 2 (December 28, 2021): 101–5. http://dx.doi.org/10.17816/byusu202102101-105.
Full textAbstract:
The subject of the study is the problems of application of the norms of criminal law stipulating responsibility for environmental crimes against representatives of persons of small indigenous minorities of the North, the essence of which is the conflict between the positive law and the customary law of these peoples. The purpose of the study is to analyze the causes of this conflict, as well as to substantiate the necessity of applying the norms of customary law of indigenous peoples of the North in their criminal prosecution for environmental crimes.
As a result of the study, the assumption is made that knowledge of the norms of customary law by law enforcement officials will allow to relieve social tension between the indigenous peoples of the North and the law enforcement agencies. That is why it is necessary to begin work on the formation of a code of customary law, as well as recommendations for its application, which could become a document to be used as a recommendation for law enforcement bodies in their decision-making.
48
De Zilva, Stephanie, Troy Walker, Claire Palermo, and Julie Brimblecombe. "Culturally safe health care practice for Indigenous Peoples in Australia: A systematic meta-ethnographic review." Journal of Health Services Research & Policy 27, no. 1 (December 7, 2021): 74–84. http://dx.doi.org/10.1177/13558196211041835.
Full textAbstract:
Objectives Culturally safe health care services contribute to improved health outcomes for Aboriginal and Torres Strait Islander Peoples in Australia. Yet there has been no comprehensive systematic review of the literature on what constitutes culturally safe health care practice. This gap in knowledge contributes to ongoing challenges providing culturally safe health services and policy. This review explores culturally safe health care practice from the perspective of Indigenous Peoples as recipients of health care in Western high-income countries, with a specific focus on Australian Aboriginal and Torres Strait Islander Peoples. Methods A systematic meta-ethnographic review of peer-reviewed literature was undertaken across five databases: Ovid MEDLINE, Scopus, PsychINFO, CINAHL Plus and Informit. Eligible studies included Aboriginal and Torres Strait Islander Peoples receiving health care in Australia, had a focus on exploring health care experiences, and a qualitative component to study design. Two authors independently determined study eligibility (5554 articles screened). Study characteristics and results were extracted and quality appraisal was conducted. Data synthesis was conducted using meta-ethnography methodology, contextualised by health care setting. Results Thirty-four eligible studies were identified. Elements of culturally safe health care identified were inter-related and included personable two-way communication, a well-resourced Indigenous health workforce, trusting relationships and supportive health care systems that are responsive to Indigenous Peoples’ cultural knowledge, beliefs and values. Conclusions These elements can form the basis of interventions and strategies to promote culturally safe health care practice and systems in Australia. Future cultural safety interventions need to be rigorously evaluated to explore their impact on Indigenous Peoples’ satisfaction with health care and improvements in health care outcomes.
49
Eckert, Lauren E., Nick XEMŦOLTW_ Claxton, Cameron Owens, Anna Johnston, Natalie C. Ban, Faisal Moola, and Chris T. Darimont. "Indigenous knowledge and federal environmental assessments in Canada: applying past lessons to the 2019 impact assessment act." FACETS 5, no. 1 (January 1, 2020): 67–90. http://dx.doi.org/10.1139/facets-2019-0039.
Full textAbstract:
Policy-makers ideally pursue well-informed, socially just means to make environmental decisions. Indigenous peoples have used Indigenous knowledge (IK) to inform decisions about environmental management for millennia. In the last 50 years, many western societies have used environmental assessment (EA) processes to deliberate on industrial proposals, informed by scientific information. Recently EA processes have attempted to incorporate IK in some countries and regions, but practitioners and scholars have criticized the ability of EA to meaningfully engage IK. Here we consider these tensions in Canada, a country with economic focus on resource extraction and unresolved government-to-government relationships with Indigenous Nations. In 2019, the Canadian government passed the Impact Assessment Act, reinvigorating dialogue on the relationship between IK and EA. Addressing this opportunity, we examined obstacles between IK and EA via a systematic literature review, and qualitative analyses of publications and the Act itself. Our results and synthesis identify obstacles preventing the Act from meaningfully engaging IK, some of which are surmountable (e.g., failures to engage best practices, financial limitations), whereas others are substantial (e.g., knowledge incompatibilities, effects of colonization). Finally, we offer recommendations for practitioners and scholars towards ameliorating relationships between IK and EA towards improved decision-making and recognition of Indigenous rights.
50
Vermeylen, Saskia, George Martin, and Roland Clift. "Intellectual Property Rights Systems and the Assemblage of Local Knowledge Systems." International Journal of Cultural Property 15, no. 2 (May 2008): 201–21. http://dx.doi.org/10.1017/s0940739108080144.
Full textAbstract:
The mounting loss of the traditional knowledge of indigenous peoples presents environmental as well as ethical issues. Fundamental among these is the sustainability of indigenous societies and their ecosystems. Although the commercial expropriation of traditional knowledge grows, rooted in a global, corporate application of intellectual property rights (IPRs), the survival of indigenous societies becomes more problematic. One reason for this is an unresolved conflict between two perspectives. In the modernist view, traditional knowledge is a tool to use (or discard) for the development of indigenous society, and therefore it must be subordinated to Western science. Alternatively, in the postmodernist view, it is harmonious with nature, providing a new paradigm for human ecology, and must be preserved intact. We argue that this encumbering polarization can be allayed by shifting from a dualism of traditional and scientific knowledge to an assemblage of local knowledge, which is constituted by the interaction of both in a third space. We argue that IPR can be reconfigured to become the framework for creating such a third space.