Knowledge, Learning and the Evolution of Conservation Practice for Social-Ecological System Resilience

There are two broadly conceptualized ways in which conservation knowledge may evolve: the depletion crisis model and the ecological understanding model. The first one argues that developing conservation thought and practice depends on learning that resources are depletable. Such learning typically follows a resource crisis. The second mechanism emphasizes the development of conservation practices following the incremental elaboration of environmental knowledge by a group of people. These mechanisms may work together. Following a perturbation, a society can self-organize, learn and adapt. The self-organizing process, facilitated by knowledge development and learning, has the potential to increase the resilience (capability to absorb disturbance and reorganize while undergoing change) of resource use systems. Hence, conservation knowledge can develop through a combination of long-term ecological understanding and learning from crises and mistakes. It has survival value, as it increases the resilience of integrated social--ecological systems to deal with change in ways that continue to sustain both peoples and their environments.     

Coppice Harvesting of Fuelwood Species on a South African Common: Utilizing Scientific and Indigenous Knowledge in Community Based Natural Resource Management

The limitations of Community Based Natural Resource Management (CBNRM) with respect to the difficulties of comparing local versus scientific knowledge categories within a bounded definition of ‘community’ were investigated by means of a study exploring local indigenous knowledge pertaining to harvesting technique, and the impact of soil and species type on the post-harvest coppice response of popular savanna fuelwood species, among rural inhabitants of the Bushbuckridge region of the Limpopo Province, South Africa. Soils and plants were evaluated chiefly in terms of their perceived ability to retain precipitation, making rainfall a driving force in local understanding of environmental productivity. Some indigenous knowledge showed an agreement with biological data, but overall the variability in responses, as well as the diverse scales at which indigenous and scientific knowledge is directed, were too great to allow for simplistic parallels between local ecological indices to be made. Indigenous environmental knowledge was underscored by the perceived symbolic link between environmental and social degradation. It is recommended that environmental managers incorporate indigenous knowledge as a component of a systems-level approach to natural resource management, where biological, cultural, economic, and symbolic aspects of natural resource use are nested within a broader ecosocial system. This approach to indigenous knowledge is offered as an alternative to the simple scientific evaluation that so often characterizes environmental management.     

Living on the Edge: Ecological and Cultural Edges as Sources of Diversity for Social—Ecological Resilience

A well-known facet of ecosystems is that the edges—the boundaries or transitions from one ecosystem to another—often exhibit high levels of species richness or biodiversity. These transitional areas often show features of species composition, structure, and function representative of the ecosystems they transcend, as well as having their own unique array of species and characteristics. Cultural transitional areas—zones where two or more cultures converge and interact—are similarly rich and diverse in cultural traits, exhibiting cultural and linguistic features of each of the contributing peoples. This results in an increase in cultural capital, and resilience, by providing a wider range of traditional ecological knowledge and wisdom on which to draw, especially in times of stress and change. We propose that indigenous peoples whose living territories traverse ecological edges have a correspondingly increased access to economically important resources and therefore have a greater capacity for flexibility. Finally, we suggest that indigenous peoples are drawn to areas having a high incidence of ecological edges, and furthermore, that they actively create and maintain ecological edges. This practice provides them with a greater diversity of cultural capital and helps to maintain their flexibility and resilience. Examples from several regions of Canada are provided, from the southern interior of British Columbia, to the Lake Winnipeg watershed of Manitoba and Ontario, to James Bay.     

当地生态知识在海洋哺乳动物研究中的应用与展望

当地生态知识(local ecological knowledge,LEK)是指人们在长期的生活体验和生产实践中,获得的有关周边环境、生物资源及其相互关系的经验和知识。近几十年来,LEK在海洋哺乳动物研究中得到了广泛的应用和发展,尤其是在基础相对薄弱的发展中国家或地区,LEK作为一种低成本、短周期且适合大范围调查的手段,日益成为研究人员获取目标物种生态信息的重要渠道。LEK与野外实地调查等获得的数据可以互补,从而为评估海洋哺乳动物的生存状况和环境变化提供多维度的信息来源;该方法还往往是了解目标物种生存状况历史变动的有效手段,回答传统方法很难甚至无法回答的科学问题,如目标物种在较长时间尺度上的生态信息历史变化趋势等。本文介绍了LEK的定义及特征、海洋哺乳动物及其传统生态调查方法、LEK在海洋哺乳动物中的研究进展、应用LEK开展海洋哺乳动物研究的步骤,还讨论了LEK在我国海洋哺乳动物研究中的应用前景和推广价值,旨在为今后相关研究提供参考资料。     

Cultural transmission of ethnobotanical knowledge in a rural community of northwestern Patagonia, Argentina

In the present study we analyzed medicinal and edible plant utilization in Cuyin Manzano, a small rural population located near the Andean forests of Argentina. We also studied where and when plant knowledge was learned, who the principal transmitters were, and how people were taught. The participants were interviewed individually and at random, by means of a semi-structured questionnaire. Interviews were carried out in 16 families in order to examine the present use of wild plants. The inhabitants of Cuyin Manzano cited 87 plants: 63 medicinal and 24 edible species. They mentioned on average 31 ± 10 species per person. Similar patterns of plant use were found in young and old people alike, irrespective of gender. Learning about useful plants took place at an early age as a result of family tradition. This local knowledge is acquired and taught “by doing,” and is mostly transmitted vertically through family dissemination. Wild plant learning implies the acquisition of plants' physical and functional features as well as their environmental characteristics.     

Coming to Understanding: Developing Conservation through Incremental Learning in the Pacific Northwest

Lessons in conservation are often seen as resulting from cycles of overexploitation and subsequent depletion of resources, followed by catastrophic consequences of shortage and starvation, and finally, development of various strategies, including privatization of the commons, to conserve remaining resource stocks. While such scenarios have undoubtedly occurred on many occasions, we suggest that they are not the only means by which people develop conservation practices and concepts. There are other pathways leading to ecological understanding and conservation, which act at a range of scales and levels of complexity. These include: lessons from the past and from other places, perpetuated and strengthened through oral history and discourse; lessons from animals, learned through observation of migration and population cycles, predator effects, and social dynamics; monitoring resources and human effects on resources (positive and negative), building on experiences and expectations; observing changes in ecosystem cycles and natural disturbance events; trial and error experimentation and incremental modification of habitats and populations. Humans, we believe, are capable of building a sophisticated conservation ethic that transcends individual species and resources. A combination of conservation knowledge, practices, and beliefs can lead to increasingly greater sophistication of ecological understanding and the continued encoding of such knowledge in social institutions and worldview.     

传统生态知识的民族生态学分析框架

传统生态知识是民族生态学研究的核心范畴,国外已有多年的研究基础,国内的相关研究正是方兴未艾。通过文献查询和比较分析等方法,介绍了国外已有的传统生态知识的民族生态学分析框架的3个模型:知识-实践-信仰的三角形框架;本土经验知识-资源管理知识-社会制度知识-世界观知识的四椭圆框架;事实观察-管理体系-旧有及当下利用-伦理价值-文化特征-宇宙观的五边形框架。结合田野调查研究,提出了一个立体的传统生态知识的民族生态学分析模型,强调了传统生态知识的动态特征,将民族对于自然的被动认识和主动认知、民族人际关系规范、民族的哲学与伦理等方面所呈现出的传统生态知识进行了分类,从而为民族生态学的调查研究提供了方法上的建议。最后总结了这个立体的传统生态知识分析框架的意义,并建议在我国的生态文明建设中发展和应用民族生态学。     

云南省香格里拉大峡谷藏族神山在自然保护中的意义

位于云南省西北部迪庆藏族自治州境内的香格里拉大峡谷拥有独特的自然人文景观和丰富的生物多样性。藏族作为当地最重要的原住民族,他们的文化对当地的自然环境具有重要的影响。为了解藏族传统文化中的神山崇拜对香格里拉大峡谷地区自然环境的影响,本文应用民族生态学、植物生态学和文化人类学的研究方法,结合文献资料的分析,对香格里拉大峡谷的藏族神山进行了调查和研究,并对处于不同保护状态下（神山与非神山）的两个典型植物群落即高山松(Pinus densata)群落和云南黄果冷杉(Abies ernestii var. salouenensis)群落进行了比较。结果显示,在相同的样地面积内（20 m×20 m）,神山植物群落在物种数量（20,14）和群落盖度（100%,85%）方面都明显高于非神山植物群落（11,2;70%,60%）。结合入户调查资料,发现广泛分布于香格里拉大峡谷的藏族神山构成了一个“自下而上”的乡土保护体系,它不仅在保护生物多样性、维护当地脆弱的生态环境等方面发挥着重要的作用,而且还可以提供多种非林产品,实现多种生态功能。文章探讨了发挥乡土保护体系的保护功效及应用传统文化知识以促进自然保护的重要性,建议应当尊重和保护原住民的传统文化,发掘其中优秀的自然保护知识和经验,引导其发挥更加有效的自然保护功能,使民族传统保护体系成为现代自然保护体系的有力补充。     

我国少数民族传统民居建筑中的植物利用

运用民族植物学的方法,对我国少数民族传统民居建筑使用的植物进行调查和分析.该文简要介绍了33个少数民族聚居区的自然环境条件和植被多样性;统计得到90种民间用于建筑材料的植物,报道了其使用部位、使用方法及使用民族,其中以傣族利用植物资源最为丰富;探讨了影响不同少数民族民居建筑植物选择的影响因素,包括自然条件、民族文化、社...     

The Politics of Reintegrating Australian Aboriginal and American Indian Indigenous Knowledge into Resource Management: The Dynamics of Resource Appropriation and Cultural Revival

As the United States and Australia struggle with contemporary crises over competing uses of rapidly depleting natural resources, there are striking parallels between American Indian and Australian Aboriginal communities demanding a place at the management table and offering culturally based understandings of and solutions for the ecosystems at risk. These efforts to integrate indigenous knowledge into mainstream natural resource management are part of larger legal and political debates over land tenure, the locus of control, indigenous self-governance, and holistic ecosystems management.     

Adaptive Learning Networks: Developing Resource Management Knowledge through Social Learning Forums

The purpose of this paper is to explore adaptive learning networks as a contemporary means by which new resource management knowledge can develop through social learning forums. The paper draws upon recent discussions within two disparate literatures on indigenous knowledge and network theory and is grounded in fieldwork with two Anishinaabe First Nations in northwestern Ontario. The paper has three objectives. First, problematize the principle of representation as a basic way of including the knowledge of indigenous peoples within natural resource and environmental management. Second, utilize network theory as a way to weave together adaptive learning by individuals into a cross-cultural social learning process. Finally, propose an adaptive natural resources and environmental framework that brings together, through a social learning process, the different ways individuals, indigenous peoples and resource managers, perceive environmental change.     

Effects of changing sea ice on marine mammals and subsistence hunters in northern Alaska from traditional knowledge interviews

Marine mammals are important sources of food for indigenous residents of northern Alaska. Changing sea ice patterns affect the animals themselves as well as access to them by hunters. Documenting the traditional knowledge of Iñupiaq and Yupik hunters concerning marine mammals and sea ice makes accessible a wide range of information relevant to understanding the ecosystem to which humans belong. We interviewed hunters in 11 coastal villages from the northern Bering Sea to the Beaufort Sea. Hunters reported extensive changes in sea ice and weather that have affected the timing of marine mammal migrations, their distribution and behaviour and the efficacy of certain hunting methods. Amidst these changes, however, hunters cited offsetting technological benefits, such as more powerful and fuel-efficient outboard engines. Other concerns included potential impacts to subsistence hunting from industrial activity such as shipping and oil and gas development. While hunters have been able to adjust to some changes, continued environmental changes and increased disturbance from human activity may further challenge their ability to acquire food in the future. There are indications, however, that innovation and flexibility provide sources of resilience.