Variation in Plant–Pollinator Network Structure along the Elevational Gradient of the San Francisco Peaks, Arizona

The structural patterns comprising bimodal pollination networks can help characterize plant–pollinator systems and the interactions that influence species distribution and diversity over time and space. We compare network organization of three plant–pollinator communities along the altitudinal gradient of the San Francisco Peaks in northern Arizona. We found that pollination networks become more nested, as well as exhibit lower overall network specialization, with increasing elevation. Greater weight of generalist pollinators at higher elevations of the San Francisco Peaks may result in plant–pollinator communities less vulnerable to future species loss due to changing climate or shifts in species distribution. We uncover the critical, more generalized pollinator species likely responsible for higher nestedness and stability at the higher elevation environment. The generalist species most important for network stability may be of the greatest interest for conservation efforts; preservation of the most important links in plant–pollinator networks may help secure the more specialized pollinators and maintain species redundancy in the face of ecological change, such as changing climate.

Bee species checklist of the San Francisco Peaks, Arizona

Here we present a checklist of the bee species found on the C. Hart Merriam elevation gradient along the San Francisco Peaks in northern Arizona. Elevational gradients can serve as natural proxies for climate change, replacing time with space as they span multiple vegetation zones over a short geographic distance. Describing the distribution of bee species along this elevation gradient will help predict how bee communities might respond to changing climate. To address this, we initiated an inventory associated with ecological studies on pollinators that documented bees on the San Francisco Peaks. Sample sites spanned six life zones (vegetation zones) on the San Francisco Peaks from 2009 to 2019. We also include occurrence data from other studies, gathered by querying the Symbiota Collection of Arthropods Network (SCAN) portal covering the San Francisco Peaks region (hereafter referred to as “the Peaks”). Our checklist reports 359 bee species and morphospecies spanning five families and 46 genera that have been collected in the Peaks region. Prior to our concerted sampling effort there were records for 155 bee species, yet there has not been a complete list of bee species inhabiting the Peaks published to date. Over a 10-year period, we documented an additional 204 bee species inhabiting the Peaks. Our study documents range expansions to northern Arizona for 15 species. The majority of these are range expansions from either southern Arizona, southern Utah, or the Rocky Mountain region of Colorado. Nine species are new records for Arizona, four of which are the southernmost record for that species. An additional 15 species are likely undescribed.

Legislative Ambiguity and Ontological Hierarchy in US Sacred Land Law

Sacred site law within the United States often fails to meaningfully protect indigenous cultural landscapes. One reason for this failure is ambiguous language within legislation which courts interpret in accordance with hegemonic understandings of land, thus marginalizing indigenous ontologies. Drawing on research involving ski resort expansion on the San Francisco Peaks, I demonstrate instances in which sacred site law was construed so narrowly as to a priori preclude indigenous ways of knowing, particularly in regards to the nature of land, use of sacred objects, and pollution. These examples highlight how ontological bias significantly limits the possibilities for sacred land protection.

Dignity as (Self-)Determination: Hopi Sovereignty in the Face of US Dispossessions

In 2013, the Arizona Snowbowl Ski Resort began spraying artificial snow made from reclaimed wastewater on Arizona's highest peak, a place the Hopi people call Nuvatukya'ovi, “Snow-on-top-of-it.” As one of the Hopis' most sacred places, the home of the katsinam and the southwestern boundary marker of their aboriginal territory, the Hopi have fought for decades to stop development of the ski resort, which today sits on US Forest Service land. Viewing the history of this dispute through the lens of Atuahene's notion of a “dignity taking,” this article argues that despite never having been relocated, the indignities that the Hopi have suffered by US dispossessions of much of their aboriginal territory are the product of a series of bureaucratic sleights of hand that only bear the mark of legality if one ignores history and denies the enduring right to self-determination and sovereignty that Hopi have continuously claimed with regard to the totality of their aboriginal land. Yuuyahiwa, Ayamo Nuvatukya'ove'e. Oo'oomawutu, angqw puma naayuwasinaya, pewi'i. They are preparing themselves [for a journey], Over there at the snow-capped mountains [San Francisco Peaks]. The clouds, From there, they are putting on their endowments [of rain power], To come here. A Hopi katsinam song recalled by Emory Sekaquaptewa (from Sekaquaptewa and Washburn, 2004, 468)

FROM SUBSTANTIAL BURDEN ON RELIGION TO DIMINISHED SPIRITUAL FULFILLMENT: THE SAN FRANCISCO PEAKS CASE AND THE MISUNDERSTANDING OF NATIVE AMERICAN RELIGION

In Navajo Nation v. U.S. Forest Service, 535 F.3d 1058 (9th Cir. 2008), cert. denied, 129 S. Ct. 2763 (2009), the Ninth Circuit seated en banc found that federal approval of a plan by a ski resort to make artificial snow with treated sewage effluent on Arizona's San Francisco Peaks, a mountain massif held sacred by the Navajo, Hopi, and four other claimant tribes, did not violate their religious liberty under the Religious Freedom Restoration Act (RFRA). The court accepted numerous factual findings about sincere religious exercise, but found federal approval of the scheme did not constitute a “substantial burden” on religion; rather, it only “decreased spiritual fulfillment” of tribal members. Despite a spirited dissent, the Ninth Circuit narrowly interpreted RFRA's language of “substantial burden” by making reference to the Supreme Court's 1988 holding in Lyng v. Northwest Cemetery Protective Association, 485 U.S. 439 (1988). This article shows how conventional wisdom about individualistic, subjective, and protean “spirituality” and in particular about “Native American spirituality” equips the court to denature highly specific and collective religious claims about the mountain by plaintiff tribes, and in turn to naturalize those claims as merely spiritual. Misrecognition of Native religions as Native spirituality then troubles the substantial burden analysis. While Navajo Nation suggests courts may never fully understand Native claims to sacred sites, the Supreme Court's 2014 holding in Burwell v. Hobby Lobby, Inc., 134 S. Ct. 2751, 2759 (2014), opens the door to revisiting the interpretive posture spelled out in Navajo Nation, and the Ninth Circuit's interpretive approach to “substantial burden” bears revisiting.