scholarly journals The Reciprocity Principle and Traditional Ecological Knowledge

2010 ◽  
Vol 3 (2) ◽  
pp. 11-28 ◽  
Author(s):  
Lisa T Brooks ◽  
Cassandra Brooks
Keyword(s):  
New England ◽  
Indigenous Peoples ◽  
Traditional Ecological Knowledge ◽  
Indigenous Studies ◽  
Ecological Knowledge ◽  
Reciprocal Relationships ◽  
Global Context ◽  
The Social ◽  
Complicated Process ◽  
United Nations Declaration

In this article we tell the story of a Wabanaki sagamore who travelled from the Presumpscot River (in present-day Maine, United States) to Boston in 1739 to protest the damming of the river that he “belongs to,” and on which his people depended for sustenance. In this account of the first documented dam protest in New England, we explore the notion of belonging and the social and ecological reciprocity embedded in that concept. Working with multiple disciplinary approaches, combining history and ecology within an Indigenous studies framework, we demonstrate that the reciprocal relationships and associated responsibilities between indigenous peoples and their environments are the very foundation of indigenous traditional ecological knowledge (ITEK). We show the complicated process through which Wabanaki communities sought to bring English settlers into this worldview and the conflicts that arose when colonists failed to engage in social and ecological reciprocity. Finally, we consider the implications of this local example within a contemporary, global context, drawing attention to the recently adopted United Nations Declaration on the Rights of Indigenous Peoples. In telling this story, we hope to learn from the past and look to a future where reciprocal and responsible relationships between and amongst communities and our environments are realized.

scholarly journals Editorial

2017 ◽  
Vol 10 (1) ◽  
pp. 1
Author(s):  
Aileen Moreton-Robinson ◽  
Mark McMillan ◽  
David Singh
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Rights ◽  
Well Being ◽  
Indigenous Studies ◽  
Extractive Industries ◽  
Interpretive Phenomenology ◽  
Social And Emotional ◽  
Aboriginal Women ◽  
The Social ◽  
United Nations Declaration

The articles in this edition again attest to the broad range of scholarly concerns that signify the growing disciplinary maturity of critical Indigenous studies. The first article, by Mary Goslett and Vanessa Beavan, draws on empirical research concerning improving the social and emotional well being (SEWB) of Aboriginal women through listening to their experiences of identity and culture. Deploying interpretive phenomenology in their analysis of the women's accounts, they discerned interdependent themes that captured their experiences. They conclude by reiterating the need for decolonising approaches to SEWB, informed by the very people whose experiences are being canvassed in our efforts at amelioration. The second article, by Valmaine Toki, notes the optimism that greeted the United Nations Declaration on the Rights of Indigenous Peoples. However, Toki further illuminates the routine violations and breaches that followed, particularly those by extractive industries and business activity generally. The article examines the fraught relationship between Indigenous rights, the state and business imperatives.

Reclaiming Relationality through the Logic of the Gift and Vulnerability

Hypatia ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 41-57 ◽  
Author(s):  
Laurie Gagnon-Bouchard ◽  
Camille Ranger
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Traditional Ecological Knowledge ◽  
Power Relations ◽  
Judith Butler ◽  
Ecological Knowledge ◽  
The Social ◽  
The Gift

AbstractThis article addresses the conditions that are necessary for non-Indigenous people to learn from Indigenous people, more specifically from women and feminists. As non-Indigenous scholars, we first explore the challenges of epistemic dialogue through the example of Traditional Ecological Knowledge (TEK). From there, through the concept of mastery, we examine the social and ontological conditions under which settler subjectivities develop. As demonstrated by Julietta Singh and Val Plumwood, the logic of mastery—which has legitimated the oppression and exploitation of Indigenous peoples—has been reproduced in academia, leaving almost no room for Indigenous knowledge and epistemes. In the same vein, Sámi scholar Rauna Kuokkanen reclaims and suggests the logic of the gift as a means to render academia more hospitable to Indigenous peoples and epistemes. In our view, reclaim(ing) as a concept-practice is a promising way to disrupt colonial, racist, and sexist power relations. Thus, we in turn propose to reclaim vulnerability as defined by Judith Butler in order to deconstruct masterful settler subjectivities and reconstruct relational ones instead. As theorized by Erinn Gilson, we propose epistemic vulnerability to imagine the conditions of our learning from Indigenous peoples and philosophies.

Advancing Indigenous Research Sovereignty: Public Administration Trends and the Opportunity for Meaningful Conversations in Canadian Research Governance

2020 ◽  
Vol 11 (1) ◽  
Author(s):  
Keith J. Williams ◽  
Umar Umangay ◽  
Suzanne Brant
Keyword(s):  
Public Administration ◽  
Indigenous Peoples ◽  
Research Governance ◽  
Indigenous Research ◽  
Public Governance ◽  
Social Sciences And Humanities ◽  
New Public ◽  
The Social ◽  
United Nations Declaration ◽  
Multiple Domains

Federally funded research in Canada is of significant scope and scale. The implications of research in the colonial project has resulted in a fraught relationship between Indigenous Peoples and Western research. Research governance, as an aspect of public administration, is evolving. The relationality inherent in new public governance (NPG)—a nascent public governance regime—may align with Indigenous relationality concepts. Recent societal advances, such as the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), the Truth and Reconcilliation Commission of Canada (TRC), and the Indigenous Institutes Act in Ontario, provide further impetus for Indigenous self-determination in multiple domains including research. This article advocates for Indigenous research sovereignty and concludes with suggestions for ways in which federal funding agencies, specifically the Social Sciences and Humanities Research Council (SSHRC), could contribute to the advancement of Indigenous research sovereignty.

scholarly journals Protecting Intellectual Property Rights and Traditional Ecological Knowledge: A Critical Look at Peru's Law 27811

2020 ◽  
Vol 79 (1) ◽  
pp. 69-79
Author(s):  
Michelle Hak Hepburn
Keyword(s):  
Intellectual Property ◽  
Property Rights ◽  
Intellectual Property Rights ◽  
Indigenous Peoples ◽  
Traditional Ecological Knowledge ◽  
Indigenous Communities ◽  
Ecological Knowledge ◽  
History Of ◽  
Protecting Intellectual Property ◽  
San Martín

The Peruvian government's Law N. 27811, an intellectual property law passed in 2002 and designed to register and protect traditional knowledge, provides productive opportunities for critical analysis. Framed within the trajectory of international intellectual property rights and discussions that complicate the integration of Traditional Ecological Knowledge (TEK) into Cartesian scientific frameworks, this paper critically examines how the Peruvian law has been implemented and its impacts in Indigenous communities, particularly in the Andean Amazon region. The analysis is based on the author's work assisting Indigenous communities in San Martin register their knowledge through this law. While the law represents an advanced legal attempt to address power inequalities, it remains problematic. It does not address the impoverishment of Indigenous Peoples and continues to subordinate Indigenous TEK to Cartesian science. Although it is a symbolic recognition of the value of Peruvian Indigenous Peoples, other mechanisms are still required to redress the long history of colonization and racism.

Transferring The Mauri Model Of Decision Making Framework From New Zealand To Merauke Regency In Southern Papua

2016 ◽  
Vol 1 (1) ◽  
Author(s):  
Elisabeth Veronika Wambrauw
Keyword(s):  
Decision Making ◽  
Sustainable Development ◽  
New Zealand ◽  
Indigenous Peoples ◽  
Traditional Ecological Knowledge ◽  
Agricultural Development ◽  
Sustainability Assessment ◽  
Well Being ◽  
Ecological Knowledge ◽  
Decision Making Framework

Today sustainable development is a concern around the globe. Sustainable development should include improving well-being, equitable distribution, and the integration of ecological concepts which pass from generation to generation and across time. Sustainable ways of life have actually been practised by indigenous peoples inter-generationally.  The Indigenous Peoples have similarities around the world in that they are inseparable from nature, and use their knowledge to maintain their ecosystems of origin.  This attribute reflects the potential for traditional ecological knowledge to sustain the environment and help people survive. This increases the motivation for considering including traditional ecological knowledge when making decisions and assessing the environment and development, including development in the agricultural sectors.  One of the environmental assessments which integrates traditional values is the Mauri Model Decision Making Framework (MMDMF) which was developed in and for Aotearoa New Zealand. This assessment approach uses the concept of ‘mauri’. Mauri is an important element in Māori culture. It is the essence or life force, the spark of life  and  a central concept that informs sustainability. The framework measures four dimensions of wellbeing as the basis of the sustainability assessment: the mauri of community (social), the mauri of the family unit (economic), the mauri of the ecosystem (environment), and the mauri of the tribe (culture). Merauke regency is the location of a new agricultural development scheme, called the Merauke Integrated Food and Energy Estate (MIFEE). MIFEE is a national programme to develop the regency as a national and local granary. The purposes of this paper are  to examine the feasibility to transfer this assessment in the context of Merauke and to assess the sustainability of 1.2 Million Ha Merauke Integrated Food and energy Estate .  The results show that the MMDMF  is transferable and that although the assessment shows the project benefits the economic and social dimensions, the cultural and environmental dimensions are diminished.

scholarly journals Indigenous Traditional Ecological Knowledge and Ocean Observing: A Review of Successful Partnerships

2021 ◽  
Vol 8 ◽  
Author(s):  
MaryJane Proulx ◽  
Lydia Ross ◽  
Christina Macdonald ◽  
Shayla Fitzsimmons ◽  
Michael Smit
Keyword(s):  
Indigenous Peoples ◽  
Traditional Ecological Knowledge ◽  
Indigenous Communities ◽  
Global Ocean ◽  
Ecological Knowledge ◽  
Special Role ◽  
Knowledge Cultures ◽  
Ocean Observing ◽  
Ocean Observing Systems ◽  
Observing Systems

Understanding and management of the marine environment requires respect for, and inclusion of, Indigenous knowledge, cultures, and traditional practices. The Aha Honua, an ocean observing declaration from Coastal Indigenous Peoples, calls on the ocean observing community to “formally recognize the traditional knowledge of Indigenous peoples,” and “to learn and respect each other’s ways of knowing.” Ocean observing systems typically adopt open data sharing as a core principle, often requiring that data be Findable, Accessible, Interoperable, and Reusable (FAIR). Without modification, this approach to Traditional Ecological Knowledge (TEK) would mean disregarding historical and ongoing injustices and imbalances in power, and information management principles designed to address these wrongs. TEK from global ocean observing is not equitable or desirable. Ocean observing systems tend to align with settler geography, but their chosen regions often include Indigenous coastal-dwelling communities that have acted as caretakers and stewards of the land and ocean for thousands of years. Achieving the call of Aha Honua will require building relationships that recognize Indigenous peoples play a special role in the area of ocean stewardship, care, and understanding. This review examines the current understanding of how Indigenous TEK can be successfully coordinated or utilized alongside western scientific systems, specifically the potential coordination of TEK with ocean observing systems. We identify relevant methods and collaborative projects, including cases where TEK has been collected, digitized and the meta(data) has been made open under some or all the FAIR principles. This review also highlights enabling factors that notably contribute to successful outcomes in digitization, and mitigation measures to avoid the decontextualization of TEK. Recommendations are primarily value- and process-based, rather than action-based, and acknowledge the key limitation that this review is based on extant written knowledge. In cases where examples are provided, or local context is necessary to be concrete, we refer to a motivating example of the nascent Atlantic Regional Association of the Canadian Integrated Ocean Observing System and their desire to build relationships with Indigenous communities.

scholarly journals Indigenous Peoples, Poverty and the Role of Social Workers

2019 ◽  
Vol 4 (1) ◽  
pp. 11-19
Author(s):  
Suradi Suradi ◽  
Soni Akmad Nulhaqim ◽  
Nandang Mulyana ◽  
Edi Suharto
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Legal Protection ◽  
Well Being ◽  
Cultural Economic ◽  
The Social ◽  
Women And Children ◽  
United Nations Declaration ◽  
The Right

Indigenous peoples were placed as second-class citizens, that have fallen behind in all aspects of life than any other citizen. In fact, indigenous people in any country has gained international legal protection through 'the United Nations Declaration the Right of Indigenous People' since 2007. In the entity, within the indigenous peoples, including women and children. The form of response to the declaration, each country develop policies in the form of regulation and followed by action programs targeting indigenous peoples. It has been over 10 years of the declaration proclaimed, but the indigenous peoples still face a lot of problems in the social, cultural, economic, political, legal, land and natural resources; not even the women and their children. This situation requires the presence of a social work profession, in which the role of professional help to acquire rights, improve the quality of life and well-being of indigenous peoples. Keywords: indigenous peoples, poverty, social worker.

scholarly journals Traditional knowledge

Das Questões ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 104-108
Author(s):  
Lun YIN ◽  
Xiaohan Zhang
Keyword(s):  
Climate Change ◽  
Traditional Knowledge ◽  
Indigenous Peoples ◽  
Traditional Ecological Knowledge ◽  
Environmental Problem ◽  
Local Communities ◽  
Ecological Knowledge ◽  
Cultural Phenomenon ◽  
Traditional Language ◽  
The Impact

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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