Understanding Yurok traditional ecological knowledge and wildlife management

Indigenous communities have often been marginalized in the sciences through research approaches that are not inclusive of their cultures and histories. The term traditional ecological knowledge (TEK) has entered the discourse in wildlife management and conservation; however, there can be challenges in cross-cultural communication and conceptualizations of TEK when working between Western and Indigenous paradigms. Indigenous research methodologies (IRM) is an area of scholarship intended to build ethically and culturally appropriate ways to conduct research with Indigenous communities. I implemented 7 tenets of IRM in research to explore the conceptualization of TEK and wildlife management with the Yurok Tribe of California, USA. After conducting semi-structured interviews with 20 Yurok community members from 2011 to 2013, I conducted emergent analysis and present 5 themes from the interviews related to phases of time, the conceptualization of Yurok TEK, and views on wildlife management through the Yurok cultural lens. This research may be helpful to wildlife biologists, students, academics, and others who are interested in IRM and culturally sensitive wildlife research with Indigenous communities. By bridging concepts from Indigenous studies, wildlife management, and human dimensions of wildlife, this work may serve as a nascent trajectory that creates more inclusive space for Indigenous peoples and worldviews in The Wildlife Society and other scientific disciplines.     

Stagnant immigrant social networks and cycles of exploitation

Based on over four years of ethnographic research among street vendors in Los Angeles and on interviews with family members of vendors and former vendors living in Mexico, this article examines the influence of a sending community and its social networks on migrant outcomes in the USA. These social networks affect migration patterns, ease entry into the fruit-vending business but also facilitate exploitation. Furthermore, these social networks do not always function as effective conduits of information because its members, due to feelings of shame or embarrassment, often fail to add to the existing body of knowledge. As a result, international migration patterns, job placement and exploitative practices do not change or improve for subsequent migrants. This creates a cycle in which social networks become stagnant and successively fail to function as effective conduits of information and resources in ways that might help network members equally and in the aggregate.     

In the shadow of "death with dignity": medicine and cultural quandaries of the vegetative state

In this paper I address one site of technological development and cultural production, the permanent or persistent comatose condition and the institutions and practices that enable this life form to exist. As with other medical sites of ambiguity and change under recent scrutiny by anthropologists, the locations in which comatose bodies thrive are those in which the routinization of technology use in the clinic and a legitimating social and economic context come together to permit and create a further remapping of the notions of "life" and "person." I explore the new forms of knowledge, practice, and the body that are created at this site and how they are negotiated, and I discuss how the shifting understanding of "'culture" and "nature" both have an impact on and are informed by American quandaries about approaching death. I argue that beings who are neither fully alive, biologically dead, nor "naturally" self-regulating, yet who are sustained by modern medical practices, destabilize the existing social order in ways that are different from other hybrid forms, [medical anthropology, anthropology of the body, bioethics, personhood, culture/nature dichotomy]     

Kung Fu Fighting: The Cultural Pedagogy of the Body in the Vovinam Overseas Vietnamese Martial Arts School

This paper explores the pedagogic practices by which Overseas Vietnamese elites seek to enlist the young in a shared conception of Vietnamese identity in the context of a martial arts organisation. It shows how the contradictory principles of gerontocratic and meritocratic social structuration, identified in the Vietnamese system of person reference, are given embodied form in the school's practice. The paper concludes with a reflection on how incorporation into this habitus and the relation to the Vietnamese body it offers may act as a defence, albeit an ambivalent one, against classifications of the Vietnamese body as abject emanating from the host society.     

Representation in life sciences (6). Cultural images of the body: Organism and flesh

In the social and historical plan, the ??body?? is not still a datum of evidence. This formulation with a dualist connotation does not appear in all the human societies, certain do not distinguish the man from his flesh. The body is rather a question than an answer, a misleading evidence which reveals a multitude of different representations which assign to it a position determined within the general symbolism of the society, dependent on a social status, on a vision of the world, and inside this last one on a definition of the person. The body is a changeable reality from a society to an other one?: the images which define it, the systems of knowledge which clarify its nature, the accomplished performances are strickingly diverse, contradictory. The body is a symbolic construction. It seems to be obvious, but nothing is more imperceptible.     

Breeding sovereignty: the production of race,nature, and capital in Venezuela

This article explores the efforts of the Venezuelan government to improve food security and rural livelihoods with an experimental cattle-breeding project. It investigates the activities of a state enterprise in the western plains and how the selective-breeding practices of veterinary experts intersect with the logic of capital and biopolitics. Contributing to debates on the interaction between society and environment, the analysis suggests that ‘endogenous development’, or the reduction of poverty through internal markets, draws on systems of knowledge that treat the biology of animals as a field of intervention for the resolution of social contradictions. To reduce reliance on petroleum rent and food imports, Venezuelan experts have sought to create a new breed of cattle suited to the nation's diverse ecologies. But the knowledge systems which guide this project are embedded with a host of cultural and economic assumptions that subvert the successful application of this biotechnology. Ultimately, this article seeks to increase knowledge of the techno-politics of resource states at the start of the twenty-first century and the ways in which cultures of expertise impact food sovereignty.     

Postal workers' perspectives on communication during the anthrax attack

In 2001, the nation experienced its first bioterrorism attack, in the form of anthrax sent through the U.S. Postal Service, and public health professionals were challenged to communicate with a critical audience, U.S. postal workers. Postal workers, the first cohort to receive public health messages during a bioterrorist crisis, offer a crucial viewpoint that can be used in the development of best practices in crisis and emergency risk communication. This article reports results of qualitative interviews and focus groups with 65 postal workers employed at three facilities: Trenton, New Jersey; New York City; and Washington, DC. The social context and changing messages were among the factors that damaged trust between postal workers and public health professionals. Lessons learned from this attack contribute to the growing body of knowledge available to guide communications experts and public health professionals charged with crisis and emergency risk communication with the public.     

The epistemic logic of asylum screening: (dis)embodiment and the production of asylum knowledge in Brazil

The current era demands our thoughtful attention to how states process asylum seeker claims for safe haven, yet we know little about the practices through which asylum officials carry out that work. Building from literature on the body and knowledge production, this paper illuminates the workings of (dis)embodiment in the asylum process. I use the term (dis)embodiment to refer to an arrangement of separate yet interdependent practices of disembodying and embodying knowledge. These practices of knowledge production together form an integral part of what I call the “epistemic logic” of asylum – the techniques and processes of reasoning used to produce and analyse information to determine if an asylum seeker qualifies for refugee status. Through an ethnography of the asylum process in Brazil, I document how officials produce and privilege disembodied knowledge, while they contrastingly constrain the knowledge of asylum seekers to their bodies and lived experiences.     

Ethnobotany and the future of conservation

Ethnobotany is an interdisciplinary science, where botany meets anthropology in the study of traditional uses of native plants. Indigenous peoples know and use a great deal of the plant material around them, though this age-old body of information is now in danger of being lost. How can traditional knowledge and practices help modern conservation and ecology, and how can the possessors of this knowledge retain their rights?     

“Doing a Lynndie”: Iconography of a Gesture

In the fall of 2003, Lynndie England gave thumbs-up with one hand and lock-and-load with the other to a group of naked Iraqi detainees at Abu Ghraib prison, when facing a camera. Soon after the Abu Ghraib tortures became public knowledge, and Lynndie England became an iconic “Hillbilly” who tortures for fun, hundreds of people around the world, prompted by a British blog named Bad Gas, took up Lynndie's gesture and transformed it into a humorous everyday practice. This article attempts to illuminate the processes that transform iconic images into embodied commonsense cultural practices by tracing the life of Lynndie's gesture across a varied and complex media landscape. It poses questions about the role that popular media played in providing mainstream discursive frameworks about the Abu Ghraib tortures and about the role of social media in transforming these discourses into humorous practices.     

Customary management as precautionary and adaptive principles for protecting coral reefs in Oceania

Marine conservation programs in Oceania are increasingly turning to precautionary and adaptive management, particularly approaches which emphasize local participation and customary management. Although the application of community-based natural resource management is widespread in the region, the full integration of local knowledge and practices into the design, implementation, and monitoring of community-based conservation programs has been limited. There is also little empirical data to show whether or not community-based conservation projects are meeting their stated objectives. This paper summarizes an integrated method for selecting Marine Protected Area (MPA) sites and presents empirical evidence that illustrates how an MPA that was largely conceived using indigenous ecological knowledge and existing sea tenure governance (i.e., customary management practices), as part of a regional precautionary and adaptive community-based management plan, is showing signs of biological and social success. More generally, the paper shows how hybrid natural and social research approaches in tandem with customary management for designing MPAs can protect coral reefs in Oceania.     

The Invisibility of Disability: Using Dance to Shake from Bioethics the Idea of ‘Broken Bodies’

Complex social and ethical problems are often most effectively solved by engaging them at the messy and uncomfortable intersections of disciplines and practices, a notion that grounds the InVisible Difference project, which seeks to extend thinking and alter practice around the making, status, ownership, and value of work by contemporary dance choreographers by examining choreographic work through the lenses of law, bioethics, dance scholarship, and the practice of dance by differently‐abled dancers. This article offers a critical thesis on how bioethics has come to occupy a marginal and marginalizing role in questions about the differently‐abled body. In doing so, it has rendered the disabled community largely invisible to and in bioethics. It then defends the claim that bioethics – as a social undertaking pursued collaboratively by individuals from different disciplines – must take much better notice of the body and the embodied individual if it is to better achieve its ends, which include constructing a moral and just society. Finally, this article considers how the arts, and specifically dance (and here dance by differently‐abled dancers), provides us with rich evidence about the body and our ability to respond positively to normally ‘othered’ bodies. It concludes that greater attention to empirical evidence like that being generated in InVisible Difference will help to expand the reach and significance of bioethics, and thereby its relevance to (and consciousness of) important questions about the status of bodies and bodily differences, which must be considered as central to its ambitions.     

Recognising and Translating Knowledge: Navigating the Political,Epistemological, Legal and Ontological

What does it mean to call something ‘knowledge’ today? What does this recognition or translation require? And what does it entrain? This introduction makes a novel synthesis of contributions to the Special Issue and advances observations regarding the ‘mythic’ qualities of intellectual property law, the precipitation of ‘nature’, and the importance of attending to what is lost when things and practices are also called ‘knowledge’. The papers cohere around a timely set of observations and critiques: critiques of the way the knowledge economy makes demands and defines expectations about value; of how intellectual property law lies behind and shapes exclusions, inclusions, and inequalities; of the ‘mythic’ status of assumptions informing laws about ownership; and the implicit hierarchy contained within types of knowledge as understood through the categories of western epistemology. By taking up effect rather than veracity and certainty, contributors leave the definition of knowledge to ethnographic subjects. That is, they attend to where and how things come to be called knowledge, and for what reasons, noticing how equivalences across practices, made for the purpose of creating the possibility of exchange value (and thus of encouraging circulation) does its work at the expense of multiple aspects, values, and relations that are also discernable in social processes that produce ‘knowledge’.     

Market Incorporation, Agricultural Change, and Sustainability Among the Machiguenga Indians of the Peruvian Amazon

By marshaling empirical data from five Machiguenga communities studied over 20 years, this paper disputes two common assumptions about the behavior of indigenous peoples in the face of increasing commercialization. First, many Amazonian researchers suggest that the social and ecological deterioration confronting native populations results from externally-imposed political, legal and market structures that compel local groups to pursue short-term, unstable economic strategies. Second, these structural explanations are combined with the increasing recognition that indigenous peoples possess a substantial agroecological knowledge to suggest that, if indigenous people receive control of adequate land and resources, they will implement their traditional knowledge in conservative resource management practices. In contrast to these assumptions, this analysis shows that the Machiguenga are not compelled by external forces (such as land tenure, migration policies or economic trends), but instead are active enthusiastic participants seeking to engage the market in order to acquire western goods. Further, despite highly adaptive traditional subsistence patterns and a vast agroecological knowledge, households and communities facing increasing degrees of market integration are progressively altering their traditional cropping strategies, planting practices, labor allocation and land use patterns toward a greater emphasis on commodity crop production and domesticated animal breeding. This increasing concentration on income generating activities subverts the environmentally-friendly nature of traditional productive practices and creates a socially, economically, and ecologically unsustainable system.     

Crop changes from the XVI century to the present in a hill/mountain area of eastern Liguria (Italy)

Background

Until recently, little attention has been paid to local innovation capacity as well as management practices and institutions developed by communities and other local actors based on their traditional knowledge. This paper doesn't focus on the results of scientific research into innovation systems, but rather on how local communities, in a network of supportive partnerships, draw knowledge for others, combine it with their own knowledge and then innovate in their local practices. Innovation, as discussed in this article, is the capacity of local stakeholders to play an active role in innovative knowledge creation in order to enhance local health practices and further environmental conservation. In this article, the innovative processes through which this capacity is created and reinforced will be defined as a process of "ethnomedicine capacity".

Methods

The field study undertaken by the first author took place in India, in the State of Tamil Nadu, over a period of four months in 2007. The data was collected through individual interviews and focus groups and was complemented by participant observations.

Results

The research highlights the innovation capacity related to ethnomedical knowledge. As seen, the integration of local and scientific knowledge is crucial to ensure the practices anchor themselves in daily practices. The networks created are clearly instrumental to enhancing the innovation capacity that allows the creation, dissemination and utilization of 'traditional' knowledge. However, these networks have evolved in very different forms and have become entities that can fit into global networks. The ways in which the social capital is enhanced at the village and network levels are thus important to understand how traditional knowledge can be used as an instrument for development and innovation.

Conclusion

The case study analyzed highlights examples of innovation systems in a developmental context. They demonstrate that networks comprised of several actors from different levels can synergistically forge linkages between local knowledge and formal sciences and generate positive and negative impacts. The positive impact is the revitalization of perceived traditions while the negative impacts pertain to the transformation of these traditions into health commodities controlled by new elites, due to unequal power relations.     

A “Coca-Cola” Shape: Cultural Change,Body Image,and Eating Disorders in San Andrés,Belize

Eating disorders have been associated with developing nations undergoing rapid social transition, including participation in a global market economy and heavy media exposure. San Andrés, Belize, a community with many risk factors associated with the cross-cultural development of eating disorders, has shown remarkable resistance to previously documented patterns, despite a local focus on female beauty. Drawing on longitudinal person-centered ethnography with adolescent girls, this article examines why this community appears exceptional in light of the literature. First, community beauty and body image ideals and practices are explicated. Then, a protective ethnopsychology is proposed as a key mediating factor of the rapid socio-cultural change among young women. Finally, possible nascent cases of eating disordered behavior are discussed in light of their unique phenomenology: that is, having to do more with economic opportunity in the tourism industry and less with personal distress or desire for thinness. Close, meaning-centered examination of eating and body image practices may aid understanding and prevention of eating disorders among adolescents undergoing rapid social change in situations of globalization and immigration.     

The baladi curative system of Cairo,Egypt

The article explores the symbolic structure of the baladi (traditional) cultural system as revealed in everyday narratives, with a focus on baladi curative action. The everyday illness narrative provides a cultural window to the principles of fluidity and restorative balance of baladi curative practices.The body is seen as a dynamic organism through which both foreign objects and physiological entities can move. The body should be in balance, as with any humorally-influenced system, and so baladi cures aim to restore normal balance and functioning of the body.The article examines in detail a narrative on treatment of a sick child, and another on treatment of fertility problems. It traces such cultural oppositions as insider : outsider; authentic: inauthentic; home remedy: cosmopolitan medicine. In the social as well as the medical arena these themes organize social/medical judgements about correct action and explanations of events.     

Colonial Entanglements and the Practices of Taste: An Alternative to Logocentric Approaches

Anthropology has over the last quarter century privileged language, ideation, and meaning as central tropes in the study of culture. Meaning has been construed primarily in terms of linguistic signification, resulting in logocentric approaches to its study. This preoccupation endures despite the embrace of practice theory and renewed attention to object worlds. In this article, I explore the implications of logocentric approaches for the study of what Thomas terms "colonial entanglements. I argue that there are both theoretical and methodological reasons for deprivileging meaning (logocentrically conceived) and for focusing instead on the embodied forms of practical knowledge that framed colonial relations. I explore the value of a taste-centered approach that exploits the strengths of archaeological sources. As a form of embodied practical knowledge, extant practices of taste shaped the reception (and rejection) of exotic goods as well as their recontextualization. By creating what Hebdige terms "cartographies of taste" based on a study of past object worlds, we can explore how existing practices shaped the reception of new objects. By viewing these "cartographies" comparatively in time and space, we can contextually analyze diversions and continuities in the practices of taste through time in relation to the interplay of production and consumption, supply and demand, and thus enrich our understanding of colonial conjunctures. An archaeological case study from the Banda area in Ghana is used to illustrate the value of taste as a conceptual tool that emphasizes the importance of embodied knowledge in social life. [Keywords: logocentrism, embodied knowledge, colonial entanglements, material culture, Ghana]