scholarly journals Human Dimensions: Traditional Ecological Knowledge—Finding a Home in the Ecological Society of America

Author(s):  
Robert Newman
2021 ◽  
Author(s):  
Kindra Jesse De’Arman ◽  
Richard F York

Abstract Changing environmental and social forestry contexts present new challenges for forestry graduates. In contrast with previous generations, forestry students today must be prepared to handle the impacts of climate change and increasing fire severity and frequency, as well as critical human dimensions, including the need to collaborate with Native American nations. To explore the extent to which social and fire science is taught in forestry programs and how it has changed over time, we conducted a content analysis of prominent forestry course textbooks used in graduate programs in the United States. We found little change between texts published before and after 2000, except for an increase in discussion of climate change. Of the currently used textbooks, we found a significant variation in whether they included discussion of traditional ecological knowledge, prescribed burning, combined economic factors, logging, and whether they recommended prescribed burning and logging. Given that not all programs offer or require courses that specialize in these topics, many forestry students may be missing relevant interdisciplinary social-fire education that is necessary to handle contemporary and changing forestry issues. Study Implications High-severity fires are a pressing concern in the United States and globally. Their frequency and intensity are affected by historical and contemporary land management practices, climate change, and forest use change—factors that are all influenced by social, political, and economic processes. However, our findings, based on an analysis of the contents of prominent textbooks used in US forestry courses, along with other research, show that the connections between fire and socioecological factors are often neglected in forestry higher-education textbooks. This suggests that future forest managers may not be properly prepared to handle changing fire regimes as climate change advances and social, political, and economic forces influence forestry practices. Thus, our research suggests that required forestry curricula course content should be revised to incorporate more coverage of fire science and socioecological factors, particularly traditional ecological knowledge and climate change, to prepare future foresters for the emerging challenges they will face.


2021 ◽  
Author(s):  
Jake M. Robinson ◽  
Nick Gellie ◽  
Danielle MacCarthy ◽  
Jacob G. Mills ◽  
Kim O'Donnell ◽  
...  

2021 ◽  
Vol 21 (2) ◽  
Author(s):  
Ulysses Paulino Albuquerque ◽  
David Ludwig ◽  
Ivanilda Soares Feitosa ◽  
Joelson Moreno Brito de Moura ◽  
Paulo Henrique Santos Gonçalves ◽  
...  

2021 ◽  
pp. 194277862110228
Author(s):  
Susan Chiblow ◽  
Paul J. Meighan

This collaborative opinion piece, written from the authors’ personal perspectives (Anishinaabe and Gàidheal) on Anishinaabemowin (Ojibwe language) and Gàidhlig (Scottish Gaelic language), discusses the importance of maintaining and revitalizing Indigenous languages, particularly in these times of climate and humanitarian crises. The authors will give their personal responses, rooted in lived experiences, on five areas they have identified as a starting point for their discussion: (1) why Indigenous languages are important; (2) the effects of colonization on Indigenous languages; (3) the connections/responsibilities to the land, such as Traditional Ecological Knowledge (TEK), embedded in Indigenous languages; (4) the importance of land-based learning and education, full language immersion, and the challenges associated with implementing these strategies for Indigenous language maintenance and revitalization; and (5) where we can go from here.


Author(s):  
Martha E. Siahaya ◽  
Thomas R. Hutauruk ◽  
Hendrik S. E. S. Aponno ◽  
Jan W. Hatulesila ◽  
Afif B. Mardhanie

Episteme ◽  
2021 ◽  
pp. 1-13
Author(s):  
Barry Allen

Abstract Indigenous cultures of North America confronted a problem of knowledge different from that of canonical European philosophy. The European problem is to identify and overcome obstacles to the perfection of knowledge as science, while the Indigenous problem is to conserve a legacy of practice fused with a territory. Complicating the difference is that one of these traditions violently colonized the other, and with colonization the Indigenous problem changes. The old problem of inter-generational stability cannot be separated from the post-colonial problem of sovereignty in the land where the knowledge makes sense. I differentiate the question of the value of knowledge (Part 1), and its content (Part 2). The qualities these epistemologies favor define what I call ceremonial knowledge, that is, knowledge that sustains a ceremonial community. The question of content considers the interdisciplinary research of Indigenous and Traditional Ecological Knowledge, as well as the issue of epistemic decolonization.


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