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.     

Beyond Just Research: Experiences from Southern Africa in Developing Social Learning Partnerships for Resource Conservation Initiatives

There is a well-acknowledged communication or knowledge gap between scientists and decision-makers. Many scientists who take on the challenge of narrowing this gap operate on the understanding that their role is to communicate their findings in a one-way flow of information: from science to decision-makers. However, to be effective scientists must engage in an ongoing social learning process with decision-makers, and regard themselves as facilitators, and also as one among many stakeholders who have valid and important ecological knowledge. The developing world poses some particular challenges in this regard, specifically in terms of the large number of local level subsistence resources users who are important de facto decision-makers. We examine four natural resource management case studies from South Africa that differ in spatial scale and complexity, ranging from a single village to a whole biome. We distil seven lessons to help guide development of social learning processes and organizations in similar situations relating to natural resource planning and management. The lessons pertain to: maintaining 'key individuals' within social learning processes; the role of researchers; the formulation of research questions that social learning processes require adaptive long-term funding and capacity support; that local resource users are key decision-makers in developing countries; some perspectives on knowledge; and the need to measure research success.     

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.     

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.     

Local Ecological Knowledge and Institutional Dynamics for Ecosystem Management: A Study of Lake Racken Watershed, Sweden

The sustainable use of resources requires that management practices and institutions take into account the dynamics of the ecosystem. In this paper, we explore the role of local ecological knowledge and show how it is used in management practices by a local fishing association in a contemporary rural Swedish community. We focus on the local management of crayfish, a common-pool resource, and also address the way crayfish management is linked to institutions at different levels of Swedish society. Methods from the social sciences were used for information gathering, and the results were analyzed within the framework of ecosystem management. We found that the practices of local fishing association resemble an ecosystem approach to crayfish management. Our results indicate that local users have substantial knowledge of resource and ecosystem dynamics from the level of the individual crayfish to that of the watershed, as reflected in a variety of interrelated management practices embedded in and influenced by institutions at several levels. We propose that this policy of monitoring at several levels simultaneously, together with the interpretation of a bundle of indicators and associated management responses, enhances the possibility of building ecological resilience into the watershed. Furthermore, we found that flexibility and adaptation are required to avoid command-and-control pathways of resource management. We were able to trace the development of the local fishing association as a response to crisis, followed by the creation of an opportunity for reorganization and the recognition of slow ecosystem structuring variables, and also to define the role of knowledgeable individuals in the whole process. We discuss the key roles of adaptive capacity, institutional learning, and institutional memory for successful ecosystem management and conclude that scientific adaptive management could benefit from a more explicit collaboration with flexible community-based systems of resource management for the implementation of policies as experiments. Received 26 April 2000; accepted 13 October 2000.     

Pangnirtung Inuit and the Greenland Shark: Co-producing Knowledge of a Little Discussed Species

When faced with a species that is seldom encountered or discussed, can local or indigenous people piece together their accumulated experience to make inferences about the ecology of that species? In this paper the Greenland shark acts as a model to study how the Inuit of southern Baffin Island are able to produce ecological knowledge. We examine experiential information, reflections, variations in knowledge, and sense-making related to the Greenland Shark, and present a knowledge co-production process based on heuristic reasoning. The process of knowledge co-production has similarities to fuzzy logic, and highlights the adaptability and versatility of indigenous knowledge systems to generate new understandings about the species and its role in the Arctic marine environment. Interactions between the Inuit and researchers can provide a forum to facilitate knowledge co-production, and can be used as a strategy to engage the Indigenous and traditional peoples in resource management and conservation.     

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.     

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.     

How copying affects the amount, evenness and persistence of cultural knowledge: insights from the social learning strategies tournament

Darwinian processes should favour those individuals that deploy the most effective strategies for acquiring information about their environment. We organized a computer-based tournament to investigate which learning strategies would perform well in a changing environment. The most successful strategies relied almost exclusively on social learning (here, learning a behaviour performed by another individual) rather than asocial learning, even when environments were changing rapidly; moreover, successful strategies focused learning effort on periods of environmental change. Here, we use data from tournament simulations to examine how these strategies might affect cultural evolution, as reflected in the amount of culture (i.e. number of cultural traits) in the population, the distribution of cultural traits across individuals, and their persistence through time. We found that high levels of social learning are associated with a larger amount of more persistent knowledge, but a smaller amount of less persistent expressed behaviour, as well as more uneven distributions of behaviour, as individuals concentrated on exploiting a smaller subset of behaviour patterns. Increased rates of environmental change generated increases in the amount and evenness of behaviour. These observations suggest that copying confers on cultural populations an adaptive plasticity, allowing them to respond to changing environments rapidly by drawing on a wider knowledge base.     

Homo Nullius or `Where Have All the People Gone‘? Refiguring Marine Management and Conservation Approaches

In Australia, much has been said and written about recent events which finally brought about the rejection of the Western legal concept of terra nullius. The legal recognition of native title in Australia and elsewhere, does not necessarily signify a corresponding and dramatic change in the social status and political position of indigenous peoples. This discontinuity between legal and social discourses is particularly evident when it comes to matters concerning conservation, resource management and sustainable development in a marine environment. All too often in these situations indigenous peoples are ignored and their concerns are dismissed as obstacles to development. They are, to all practical extents and purposes, homo nullius. Drawing upon a range of material from Indonesia and Australia, I argue that in order to understand the phenomenon of homo nullius it is instructive to examine the way we and others think, talk and write about such things as the sea, marine species and the indigenous peoples who possess and use these spaces and resources. In this connection, I focus upon two particular discourses which not only inform marine management and conservation approaches but which also have a tendency to create similar kinds of effects in terms of power, knowledge and agency.     

“Only slaves climb trees”

Professional and popular publications have increasingly depicted native peoples of Amazonia as “natural” conservationists or as people with an innate “conservation ethic.” A few classic examples are cited repeatedly to advance this argument with the result that these cases tend to be generalized to all indigenous peoples. This paper explores the premise that many of these systems of resource conservation come from areas of Amazonia where human survival depends on careful management of the subsistence base and not from a culturally imbedded “conservation ethic.” Where resource constraints do not pertain, as in the case of the Yuquí of lowland Bolivia, such patterns are unknown. Finally, the negative consequences of portraying all native peoples as natural conservationists is having some negative consequences in terms of current struggles to obtain indigenous land rights.     

Natural pedagogy as evolutionary adaptation

We propose that the cognitive mechanisms that enable the transmission of cultural knowledge by communication between individuals constitute a system of 'natural pedagogy' in humans, and represent an evolutionary adaptation along the hominin lineage. We discuss three kinds of arguments that support this hypothesis. First, natural pedagogy is likely to be human-specific: while social learning and communication are both widespread in non-human animals, we know of no example of social learning by communication in any other species apart from humans. Second, natural pedagogy is universal: despite the huge variability in child-rearing practices, all human cultures rely on communication to transmit to novices a variety of different types of cultural knowledge, including information about artefact kinds, conventional behaviours, arbitrary referential symbols, cognitively opaque skills and know-how embedded in means-end actions. Third, the data available on early hominin technological culture are more compatible with the assumption that natural pedagogy was an independently selected adaptive cognitive system than considering it as a by-product of some other human-specific adaptation, such as language. By providing a qualitatively new type of social learning mechanism, natural pedagogy is not only the product but also one of the sources of the rich cultural heritage of our species.     

Coupled information diffusion--pest dynamics models predict delayed benefits of farmer cooperation in pest management programs

Worldwide, the theory and practice of agricultural extension system have been dominated for almost half a century by Rogers' "diffusion of innovation theory". In particular, the success of integrated pest management (IPM) extension programs depends on the effectiveness of IPM information diffusion from trained farmers to other farmers, an important assumption which underpins funding from development organizations. Here we developed an innovative approach through an agent-based model (ABM) combining social (diffusion theory) and biological (pest population dynamics) models to study the role of cooperation among small-scale farmers to share IPM information for controlling an invasive pest. The model was implemented with field data, including learning processes and control efficiency, from large scale surveys in the Ecuadorian Andes. Our results predict that although cooperation had short-term costs for individual farmers, it paid in the long run as it decreased pest infestation at the community scale. However, the slow learning process placed restrictions on the knowledge that could be generated within farmer communities over time, giving rise to natural lags in IPM diffusion and applications. We further showed that if individuals learn from others about the benefits of early prevention of new pests, then educational effort may have a sustainable long-run impact. Consistent with models of information diffusion theory, our results demonstrate how an integrated approach combining ecological and social systems would help better predict the success of IPM programs. This approach has potential beyond pest management as it could be applied to any resource management program seeking to spread innovations across populations.     

Remobilizing <Emphasis Type="Italic">netukulimk</Emphasis>: indigenous cultural and spiritual connections with resource stewardship and fisheries management in Atlantic Canada

Recent global initiatives such as the United Nations Declaration on the Rights of Indigenous Peoples have brought the issues facing and needs of Indigenous peoples to the forefront of international attention. While underscoring respect for traditional practices, these initiatives have yet to appreciate fully the extent to which Indigenous peoples’ practices engage ways of being, living and believing that encompass a holistic understanding of the relations between humans and all facets of their ecosystems. The Mi’kmaw, a nation of Indigenous peoples in Atlantic Canada, work to recapture and express ancient holistic understandings through their contemporary natural resource management aspirations and practices. In this paper we review key colonial events that have impacted Indigenous relations with settlers and resulted in historical marginalization of the Mi’kmaw from fishery policy and management processes. We provide an overview and discussion of recent developments wherein the Mi’kmaw are working to revitalize the place of netukulimk, a concept that embraces cultural and spiritual connections with resource stewardship, in the exercise of treaty-based rights, particularly within self-governing fisheries management initiatives. We conclude with the core attributes of Two-Eyed Seeing, a methodological framework for collaborative, decolonizing research practices and Indigenous knowledge mobilization strategies. The Mi’kmaw experiences provide insights regarding the challenges and requirements for achieving respect for Indigenous traditional practices and point a way forward for more effective and inclusive stewardship of natural aquatic resources into the future.     

Tangible evidence of historic Australian indigenous savanna management

Knowledge of historic indigenous management practices in north Australian tropical savannas can benefit contemporary management by providing a long‐term ecological context. This study provides understanding of how indigenous peoples managed their resources during the period of colonization by Europeans. Traditional management practices and resource use were observed by the European explorers and missionaries, anthropologists and ethnographers who followed. The historic record shows that the savannas were managed intensively by indigenous peoples, even during the colonization era. Across the region they used fire throughout the dry seasons, which is recognized by ecologists today. Importantly, and not previously reported in the ecological literature, they constructed water wells that provided them with extended use of country into the dry seasons, built and managed fisheries to enhance and extend their food supplies, and created extensive walking paths. These findings are significant because previous ecological research has assumed implicitly that indigenous people in the region were dependent on natural waters and therefore subject to seasonal availability of water to enable them to penetrate and live in dry country, and has given scant acknowledgement of manipulation of resources. The anthropological studies were compromised by the devastating social disruptions caused by the colonizers (mostly cattle ranchers and miners) and subsequent missionaries and government administrators. Despite these disruptions, the evidence demonstrates continuity of knowledge and management practices in much of the region. This history provides contemporary ecologists and managers with evidence of consistent patterns of resource management from earlier times. The evidence also shows that indigenous people were less at the mercy of the environment than has been assumed previously. The combined evidence suggests that contemporary management should consider that traditional management practices over many thousands of years were active and ubiquitous, and continued into the present era and probably shaped the biota of the region.     

Who Detects Ecological Change After Catastrophic Events? Indigenous Knowledge,Social Networks,and Situated Practices

Detecting ecological change is a critical first step in the process of local-level adaptation, yet few studies have explored the factors that predict knowledge acquisition following catastrophic events. This article empirically assesses individual variation in the ability of Solomon Islanders to detect ecological change following the alteration of local, shallow-water, marine environments by a major tsunami. We compare the results of marine science surveys with local ecological knowledge of the benthos. We also examine multiple socioeconomic variables, and employ social network analysis to measure the influence of social and expert networks. Results show that villagers with salaried work who are at the intersection of local and global knowledge were the most adept at detecting tsunami-induced changes to benthic surfaces. Social networks had no statistically significant influence on villagers’ abilities to detect change. We argue that these results counter common conceptualizations of indigenous knowledge that emphasize its normative, shared, inter-generationally transmitted characteristics rather than its heterogeneity, emergence, and practical application. Our findings have implications for theory about the foundations of indigenous knowledge research and the design of disaster mitigation efforts or resource management programs that incorporate indigenous ecological knowledge.     

Evolution of social learning does not explain the origin of human cumulative culture

Because culture requires transmission of information between individuals, thinking about the origin of culture has mainly focused on the genetic evolution of abilities for social learning. Current theory considers how social learning affects the adaptiveness of a single cultural trait, yet human culture consists of the accumulation of very many traits. Here we introduce a new modeling strategy that tracks the adaptive value of many cultural traits, showing that genetic evolution favors only limited social learning owing to the accumulation of maladaptive as well as adaptive culture. We further show that culture can be adaptive, and refined social learning can evolve, if individuals can identify and discard maladaptive culture. This suggests that the evolution of such "adaptive filtering" mechanisms may have been crucial for the birth of human culture.     

Pemon Perspectives of Fire Management in Canaima National Park,Southeastern Venezuela

Recent research on the ecology of fire has challenged the view that the use of fire by indigenous peoples is detrimental to ecosystems and wildlife in protected areas. However, in Canaima National Park and World Heritage Site in southeastern Venezuela, since 1981 managers have employed a costly fire control program to eliminate savanna burning by the Pemon indigenous people. Here I present the results of the first study on Pemon perspectives of fire management in the park. I show that savanna burning is an important tool in indigenous land management and plays a key role in preventing large catastrophic fires. Pemon knowledge of fire also raises questions about conventional interpretations of environmental change in the park. Lastly, I recommend a fire management policy that seeks to integrate local ecological knowledge. This will require: (a) greater openness from scientists and resource managers to understanding Pemon rationale for the use of fire, (b) clarification among the Pemon themselves of their own views of fire, and (c) research partnerships among scientists, resource managers and the Pemon in order to encourage understanding of Pemon ecological knowledge of fire, and to assess its true impact in the Canaima National Park.     

Trust-building, Knowledge Generation and Organizational Innovations: The Role of a Bridging Organization for Adaptive Comanagement of a Wetland Landscape around Kristianstad, Sweden

The literature on ecosystem management and assessment is increasingly focusing on social capacity to enhance ecosystem resilience. Organizational flexibility, participatory approaches to learning, and knowledge generation for responding adequately to environmental change have been highlighted but not critically assessed. The small, flexible municipal organization, Ecomuseum Kristianstads Vattenrike (EKV) in southern Sweden, has identified win-win situations and gained broad support and legitimacy for ecosystem management among a diversity of actors in the region. Navigating the existing legal-political framework, EKV has built a loose social network of local stewards and key persons from organizations at municipal and higher societal levels. As a ‘bridging organization’, EKV has created arenas for trust-building, knowledge generation, collaborative learning, preference formation, and conflicts solving among actors in relation to specific environmental issues. Ad hoc projects are developed as issues arise by mobilizing individuals from the social network. Our results suggest that the EKV approach to adaptive comanagement has enhanced the social capacity to respond to unpredictable change and developed a trajectory towards resilience of a desirable social-ecological system.

Critical Social Learning: A Solution to Rogers's Paradox of Nonadaptive Culture

Alan Rogers (1988) presented a game theory model of the evolution of social learning, yielding the paradoxical conclusion that social learning does not increase the fitness of a population. We expand on this model, allowing for imperfections in individual and social learning as well as incorporating a "critical social learning" strategy that tries to solve an adaptive problem first by social learning, and then by individual learning if socially acquired behavior proves unsatisfactory. This strategy always proves superior to pure social learning and typically has higher fitness than pure individual learning, providing a solution to Rogers's paradox of nonadaptive culture. Critical social learning is an evolutionarily stable strategy (ESS) unless cultural transmission is highly unfaithful, the environment is highly variable, or social learning is much more costly than individual learning. We compare the model to empirical data on social learning and on spatial variation in primate cultures and list three requirements for adaptive culture.