Indigenous Cultural and Natural Resources Management and Mobility in Arnhem Land,Northern Australia

Many programmes formally engage Australian Indigenous people in land and sea management to provide environmental services. There are also many Indigenous people who ‘look after country’ without rewards or payment because of cultural obligations. We investigated how Indigenous peoples’ mobility in and around two communities (Maningrida and Ngukurr) is affected by their formal or informal engagement in cultural and natural resource management (CNRM). Understanding factors that influence peoples’ mobility is important if essential services are to be provided to communities efficiently. We found that those providing formal CNRM were significantly less likely to stay away from settlements than those ‘looking after their country’ without payment or reward. Paying Indigenous people to engage with markets for CNRM through carbon farming or payments for environmental services (PES) schemes may alter traditional activities and reduce mobility, particularly movements away from communities that extend the time spent overnight on country. This could have both environmental and social consequences that could be managed through greater opportunities for people to engage in formal CNRM while living away from communities and greater recognition of the centrality of culture to all Indigenous CNRM, formal or otherwise.     

Caring for Country,a Form of Bureaucratic Participation. Conservation,Development, and Neoliberalism in Indigenous Australia

‘Conservation-as-development’ policies are increasingly implemented for and by Indigenous peoples across the world. In particular, such policies have been introduced and adopted in many Indigenous communities of northern Australia since the 1990s. In this context, the transnational model of community-based natural (and cultural) resource management has produced the ‘ranger system’: a multi-actor, multi-rationale, and multi-level system articulated around job opportunities in the domain of ‘caring for country’. In this paper, I explore how the ranger system reflects and extends a process of neoliberal bureaucratisation into Indigenous communities, and to what extent this process can be described as a form of ‘bureaucratic participation’. I argue that the notion of ‘bureaucratic participation’ contributes to the investigation of existing entanglements between rationales of empowerment and neoliberal principles in Australia and beyond. My analysis is based on the ethnography of the daily work of the Indigenous rangers operating from a remote community in Arnhem Land in 2009 and 2010. I examine the complex relationships between local practices and bureaucratic requirements imposed by the Australian state at the core of the Indigenous ranger jobs.     

Blundering Intruders: Extraneous Impacts on Two Indigenous Food Systems

Indigenous communities commonly face a major impediment in their ongoing efforts to participate effectively in the stewardship and sustainable management of their traditional lands, waters and resources. Externally driven projects and policies can overwhelm communities' abilities to respond, severely impact in their resource base, and significantly eclipse traditional knowledge, practices and values. Such projects and policies can be devastating to small, Indigenous communities struggling to maintain their culture and economic independence in a changing world. While many examples of external impacts on small-scale resource use could be drawn upon for these communities, we illustrate this situation by examining the impact of fisheries management regimes on Indigenous coastal communities in British Columbia, Canada and Aotearoa New Zealand. We characterize the problem and identify key stressors involved. Within the context of Indigenous rights and Indigenous peoples' knowledge, perspectives and experience, we highlight the need to recognize this type of constraint on Indigenous Peoples' resource use and effective participation in resource management.     

Composition of the Aboriginal harvest of fisheries resources in coastal New South Wales,Australia

A key aspect of equitable management of the world’s fishery resources is the provision of traditional fishing access for Indigenous peoples. In Australia, increased recognition of the importance of fisheries to Indigenous culture and livelihoods over recent years has created a need for information on the species targeted to support policy and management. In the State of New South Wales (NSW), research on Indigenous fisheries catch composition is limited to two major studies. Here, we compare and combine data on Indigenous catch composition from these two studies to produce a comprehensive synthesis of current knowledge of Indigenous fisheries in NSW. The species harvested include more than 150 species of finfish and invertebrates, over 90 % of which are also harvested by commercial and recreational fishers. Our findings provide an empirical basis for future development of policy and management initiatives to meet the needs of Indigenous fishers and other stakeholders, as well as the principles of sustainable fisheries harvest.     

Co-Managers or Co-Residents? Indigenous Peoples’ Participation in the Management of Protected Areas: a Case Study of the Agta in the Philippines

Indigenous peoples’ participation in the co-management of protected areas is recognised as essential for conserving both cultural and biological diversity. While this practice is increasingly common, few studies have quantitatively evaluated the efficacy of these initiatives. Here we examine levels of knowledge and involvement among the Agta, a hunter-gatherer population who co-manage the Northern Sierra Madre Natural Park, the largest protected area in the Philippines. We find that the Agta generally possess low levels of knowledge about the protected area they are supposed to co-manage. Participation in park management is hampered by several factors, including a lack of cultural sensitivity regarding the Agta’s foraging lifestyle among park officials and little political will to realistically empower and support the Agta as co-managers. Recommendations to strengthen Agta participation – and indigenous peoples’ participation in protected area management more widely – are made to help protect the world’s remaining cultural and biological diversity.     

Utz Wachil: Findings from an International Study of Indigenous Perspectives on Health and Environment

This article reports previously unpublished results of a collaborative study undertaken in 2003 by health workers of the UK-based organisation Health Unlimited, and by researchers of the London School of Hygiene and Tropical Medicine. This study marked the first of a series of collaborative activities aimed at highlighting the situation of Indigenous peoples, some in the most isolated ecosystems of the planet. While many researchers focus on quantitative analysis of the health and environmental conditions of Indigenous peoples, our 2003 study aimed at exploring the views of Indigenous peoples in isolated communities in five countries on their environment and their health. In this article we look closely at the web of knowledge and belief that underpins Indigenous peoples’ concepts of health and well-being, and their relationship to land and the environment. Although many Indigenous people have been forced off their traditional lands and live in rural settlements, towns, and cities, there are still a large number of people living in very small Indigenous communities in remote areas. This article focuses on 20 such communities in six countries. We explore traditional knowledge and practice and its relationship to Western medicine and services. The research findings highlight the importance of Indigenous knowledge systems for the emerging ecohealth community and suggest that we have much to learn from Indigenous peoples in our pursuit of a more holistic science. Utz Wachil is from the K’iche language originating in Totonicapan Department, Guatemala. It translates literally as “fine/well face-ness,” face meaning one’s aspect in general, not only physical appearance.     

Interscalar maintenance: configuring an Indigenous ‘premium carbon product’ in northern Australia (and beyond)

Mitigating climate change requires us to constrain combustion in a double sense: decreasing both the use of fossil fuels and the flammability of the biosphere. Fire management by Indigenous peoples in Australia's northern savannas has been presented as a solution to offset the former and assist with the latter, leading to the foundation of a regional economy of projects generating ‘premium’ carbon credits on Indigenous lands. This article attends to the translational zone – predominantly made up of non-Indigenous white professionals – that functions to configure the ‘right story’ of these credits across diverse epistemes and contexts. Following such commodities’ interscalar connections, I suggest, helps illustrate the contingencies and contradictions produced by tradeable carbon, as individuals and organizations seek to maintain a niche within a changing climate and shifting global atmospheric relations.     

Why conservationists should be concerned about natural resource legislation affecting indigenous peoples’ rights: lessons from Peninsular Malaysia

For conservation to be effective in forests with indigenous peoples, there needs to be greater recognition of indigenous customary rights, particularly with regards to their use of natural resources. Ideally, legislation regulating the use of natural resources should include provisions for the needs of both indigenous peoples and biodiversity. In reality, however, legislative weaknesses often exist and these can result in negative impacts, either on indigenous peoples’ livelihoods, their surrounding biodiversity, or both. Here, our case study demonstrates why conservationists need to pay greater attention to natural resource legislation affecting indigenous peoples’ rights. Apart from examining relevant laws for ambiguities that may negatively affect biodiversity and livelihoods of indigenous people in Peninsular Malaysia (known as the Orang Asli), we also provide supporting information on actual resource use based on questionnaire surveys. In order to address these ambiguities, we propose possible legislative reconciliation to encourage policy reform. Although there are positive examples of conservationists elsewhere adopting a more inclusive and participatory approach by considering the needs of indigenous peoples, greater recognition must be afforded to land and indigenous rights within natural resource laws for the benefit of indigenous peoples and biodiversity.     

The Uunguu Monitoring and Evaluation Committee: Intercultural Governance of a Land and Sea Management Programme in the Kimberley,Australia

The importance of Indigenous peoples’ and their ancestral estates for the maintenance and protection of biodiversity, ecosystem function, threatened species and cultural diversity is clear. Due to their nature, processes and tools to measure the impact of intercultural Indigenous land and sea management partnerships need to be innovative and adaptable. In 2015, the Wunambal Gaambera Healthy Country Plan reached its mid‐point, which triggered an evaluation to enable adaptive management through the assessment of effectiveness. The evaluation was used to appraise the need for adaptation, contribute to the evidence base for healthy Country, and to report on achievements. The Uunguu Monitoring and Evaluation Committee, an innovative, intercultural and interdisciplinary body, and their collaborators adopted a multiple evidence‐based approach to enable an enriched picture. This committee has successfully integrated western scientific and local Indigenous knowledge for adaptive management by embodying the principles of co‐production. The Uunguu Monitoring and Evaluation Committee model outlines a way of doing knowledge integration from the bottom up which, given the significance of the cultural and natural diversity of the Indigenous estate, makes a valuable contribution to the global community of practitioners attempting to use diverse knowledges for better management of biodiversity, ecosystems, threatened species and cultural traditions.     

To see that which cannot be seen: ontological differences and public health policies in Southern Chile

In this article, I explore different visual practices performed by Pehuenche Indigenous healers and state public health professionals in Southern Chile. While non‐Indigenous health workers seek to make ‘traditional’ Pehuenche healing visible within or alongside their own ‘modern’ practices, Pehuenche people are concerned with making visible the evil spirits whose ‘eating’ of persons produces illness. Focusing in particular on different healing practices triggered by the existence of Pehuenche spiritual illnesses that are ‘seen’ by both Indigenous healers and state professionals, this article discusses how different ontologies ground differences between the Indigenous healers and what they ‘see’; as well as how a broader and substantive binary between Pehuenche and non‐Pehuenche realities goes above and beyond these multiplicities. By exploring and discussing the endurance of Pehuenche cosmo‐political relations in a world inhabited by visible and invisible eaters, I hope to create awareness about how a failure to recognize these different realities limits current multicultural policies in Southern Chile, and Indigenous health policies more broadly. At a more theoretical level, the following ethnographic account sheds light on unresolved tensions between the ways ontological difference has been conceptualized within the so‐called ‘ontological turn’ in anthropology and within the field of Science and Technology Studies (STS).     

Moving Territories: Strategic Selection of Boundary Concepts by Indigenous People in the Bolivian Amazon - an Element of Constitutionality?

In this case study, we analyse to what extent the establishment of the Pilón Lajas Indigenous Territory and Biosphere Reserve in the Bolivian Amazon reflects the six elements of the concept of constitutionality. Our analysis elucidates what happened during the second phase of establishment, in which land rights of lowland indigenous peoples were extended to collective territorial rights including highland indigenous peoples and peasants. The case adds a dynamic perspective on the constitutionality framework by providing a longitudinal analysis of a bottom-up institution building process for natural resource governance.     

Understanding the conservation challenges and needs of culturally significant plant species through Indigenous Knowledge and species distribution models

Indigenous People in the Klamath River Basin have cared for and utilized ecosystems and component resources since time immemorial, proactively conserving species through continuous use and stewardship. Though many culturally significant plants are still tended and used by Indigenous people, many species are also experiencing prolonged stress from colonial forest management practices and environmental change. By integrating western and Indigenous ways of knowing, as part of a participatory and collaborative research and extension project, we present an approach to informing the conservation of four culturally significant plants (tanoak, evergreen huckleberry, beargrass, and iris) and understanding the influence of bioclimatic factors and stress on Indigenous people’s relationships with plants and the broader forest ecosystem. Mixed methods and ways of knowing generate a detailed assessment of each case study species that presence only species distribution models cannot supply alone. In this study we use MAXENT to model species distributions of our four study species and the flexible coding method in NVivo for qualitative interview and focus group data. Using species distribution models and 127 interviews and focus groups with cultural practitioners, we found significant shifts in huckleberry harvesting times, beargrass and iris cultural use quality, and tanoak acorn availability that must be addressed for the long-term vitality of these species and interconnected cultures and people. Tribes have generations of knowledge, experience, and connection to land that can help inform how to combat stressors and enhance productivity of forest foods and fibers and the health of forest ecosystems.     

Building International Indigenous People’s Partnerships for Community-Driven Health Initiatives

In this article we present an international Indigenous people’s partnership project co-led by two Indigenous communities, Musqueam (Coast Salish, Canada) and Totoras (Quichua, Ecuador), as a community-driven health initiative. The Musqueam-Totoras partnership includes Indigenous organizations, universities, international agencies, government, and nongovernmental organizations to address Indigenous health concerns in both communities. Our collaborative approach provides a framework to (a) increase the development expertise of Indigenous people internationally, (b) increase skills among all participants, and (c) facilitate Indigenous knowledge mobilization and translation to promote cultural continuity. This international Indigenous people’s partnership between north and south reflects the diversity and commonalities of Indigenous knowledge, contributes to cultural revitalization, and minimizes the impact of assimilation, technology, and globalization. Indigenous people’s partnerships contribute to self-determination, which is a prerequisite to the building and maintenance of healthy communities and the promotion of social justice. The exchange of Indigenous knowledge upholds Indigenous values of respect, reciprocity, relevance, and responsibility. Given the history of colonization and the negligence of governments in the exercising of these values with respect to Indigenous communities, this contemporary exchange among Indigenous people in the Americas serves to reclaim these values and practices. International cooperation empowering Indigenous people and other marginalized groups has become fundamental for their advancement and participation in globalized economies. An international Indigenous people’s partnership provides opportunities for sharing cultural, historical, social, environmental, and economic factors impacting Indigenous health. These partnerships also create beneficial learning experiences in community-based participatory research and community-driven health initiatives, provide culturally sensitive research ethics frameworks, increase capacity building, and address basic human needs identified by participating communities.     

The potential of certification for conservation and management of wild MAP resources

Medicinal and aromatic plants (MAPs) are an integral part of our biodiversity. In majority of MAP rich countries, wild collection practices are the livelihood options for a large number of rural peoples and MAPs play a significant role in socio-economic development of their communities. Recent concern over the alarming situation of the status of wild MAP resources, raw material quality, as well as social exploitation of rural communities, leads to the idea of certification for MAP resource conservation and management. On one hand, while MAP certification addresses environmental, social and economic perspectives of MAP resources, on the other hand, it ensures multi-stakeholder participation in improvement of the MAP sector. This paper presents an overview of MAP certification encompassing its different parameters, current scenario (Indian background), implementation strategies as well as stakeholders’ role in MAP conservation. It also highlights Indian initiatives in this direction.     

Indigenous Research: A Commitment to Walking the Talk. The Gudaga Study—an Australian Case Study

Increasingly, the role of health research in improving the discrepancies in health outcomes between Indigenous and non-Indigenous populations in developed countries is being recognised. Along with this comes the recognition that health research must be conducted in a manner that is culturally appropriate and ethically sound. Two key documents have been produced in Australia, known as The Road Map and The Guidelines, to provide theoretical and philosophical direction to the ethics of Indigenous health research. These documents identify research themes considered critical to improving the health of the nation’s Indigenous peoples. They also provide values that, from an Indigenous perspective, are foundational to an ethical research process. This paper examines these research themes and values within the context of a current longitudinal birth cohort study of Indigenous infants and children in south-west Sydney: the Gudaga Study. Considerable time and effort have been invested in being true to the values stated in these documents: reciprocity; respect; equality; responsibility; survival and protection; and spirit and integrity. We have learnt that it is vital to be true to these values when conducting Indigenous health research—to quite literally “walk the talk”.     

Indigenous Fire Management in the <Emphasis Type="Italic">cerrado</Emphasis> of Brazil: The Case of the Krahô of Tocantíns

Indigenous peoples have been using fire in the cerrado (savannas) of Brazil as a form of management for thousands of years, yet we have little information on why, when and how these fire practices take place. The aim of this paper was to explore the traditional use of fire as a management tool by the Krahô indigenous group living in the north-eastern region of Tocantíns state, Brazil. The results indicate that the Krahô burn for a variety of reasons throughout the dry season, thereby producing a mosaic of burned and unburned patches in the landscape. The paper discusses this burning regime in the context of contemporary issues regarding fire management, and in the face of changing perceptions to fire by the Krahô themselves.     

Management and Traditional Production of Beaked Hazelnut (k'áp'xw-az'<Emphasis Type="Italic">, Corylus cornuta</Emphasis>; Betulaceae) in British Columbia

Hazelnuts (Corylus spp.; Betulaceae) constitute an important food, technology, textile, and medicine resource for Indigenous peoples across Canada. As with other types of traditional ecological knowledge and wisdom, the legacy of residential schools, ongoing colonialism, and continued land degradation and development have affected how people remember and use this vital plant. This contribution focuses on the memories and stories of Elder Wal’ceck^wu (Marion Dixon) from the Nlaka’pamux Nation (Interior Salish) of British Columbia to help foster the re-emergence of hazelnut management in her community and beyond. Using ethnoecological, archaeological, and ethnohistoric data, as well as drawing on the memories of other Elders and knowledge holders throughout British Columbia, we hope to draw connections between people and place, and to emphasize how they can preserve knowledge and links to homelands in an ecologically informed and socially just way.     

Conservation planning and Indigenous governance in Australia's Indigenous Protected Areas

Indigenous Protected Areas (IPAs) recognize that “country” constitutes land and waters that have enduring cultural, social, and economic linkages for Aboriginal and Torres Strait Islander peoples that extend over millennia, and which are critical to sustainable Indigenous futures. Within Australia's conservation system, IPAs become part of the National Reserve System (NRS) when Indigenous peoples voluntarily announce their intention to manage “country,” in accordance with their law, custom, and culture, and consistently with national and international conservation guidelines. The NRS requirement is that land is managed “in perpetuity” which highlights a potential tension between with the conservation goals and the voluntary character of IPAs. Ecological restoration in IPAs also raises contested ideas about what is “natural,” the relevant “baseline” for restoration, and what are the objectives to be achieved—ecological or cultural sustainability? Experience from Healthy Country Planning in IPAs indicates that restoration of traditional owner decision‐making, as well as respectful use and valuing community knowledge, is central to the sustainability of outcomes. Ecological restoration is most effectively achieved by restoring governance processes that support Indigenous peoples given the inseparability of cultural, social, economic, and ecological objectives.     

Stakeholders Influence and Internal Championing of Product Stewardship in the Italian Food Packaging Industry

Environmental management is becoming a top issue on managers' agendas in several industries. The adoption and implementation of a sound "green" strategy involves following product stewardship practices. Product stewardship is the idea that manufacturers, rather than consumers, governments, or waste companies, ought to take responsibility for the recycling and disposal of their products at the end of their life cycle. This article is aimed at investigating the relationships between the adoption of product stewardship practices and the involvement of different actors in the decision-making process. By means of discriminant analysis, 120 firms have been classified into two different environmental profiles. Results indicate that firms that are more committed to product stewardship differ from less-committed firms in the influence exerted by different stakeholders and in the supportive role played by the management at different hierarchical and functional levels. In general, it appears that top management involvement in the decision-making process is a critical condition for the successful championship of product stewardship. In addition, the effective implementation of product stewardship along the product life-cycle stages is correlated to a strong commitment on the part of chief technical officers and development engineers rather than of manufacturing or marketing managers.