Well grounded: Indigenous Peoples' knowledge, ethnobiology and sustainability

Read the free Plain Language Summary for this article on Journal blog. Résumé Care and respect nature are values deeply rooted in our culture. These have always guided us stewardship practices. Many of traditional stories speak about importance caring nature. We taught to take only what we need acknowledge show everything take, be it plant, animal or fish; ancestors that all things alive (Brown & Brown, 2009, 5). Ethnobiology is scientific study dynamic relationships among peoples, biota environments…. The diversity perspectives ethnobiology greatest strength [emphasis added]. It allows examine complex, interactions between human natural systems, enhances intellectual merit broader impacts (Society website: https://ethnobiology.org/about-ethnobiology/what-is-ethnobiology; accessed September 23, 2020). Salient innovative aspects [Intergovernmental Science-Policy Platform Biodiversity Ecosystem Services] IPBES Conceptual Framework its transparent participatory construction process explicit consideration diverse disciplines, stakeholders, knowledge including indigenous local added] (Díaz et al., 2015, 1). There no question Earth's ecosystems deteriorating rapidly due impacts. ‘Human activities taken planet edge a massive wave species extinctions, further threatening own well-being’ (Millennium Assessment, 2005, p. 3). So far, not made effective progress meeting requirements sustainability as set out various international documents (Chan 2019, 2020; Government Canada, As humans throughout world work way through these uncertain times, trying make best choices ourselves families, there many lessons learned from others—past present, nearby far away—who experience wisdom share. Indigenous other long-resident particular, hold significant, accumulated knowledge, has enabled them live one place, using resources their homelands sustainably, countless generations. Over time, most if Peoples developed gratitude appreciation plants animals sustained (Berkes, 2018; Brown 2009; Geniusz, 2015; Kimmerer, 2013; Turner Mathews, 2020), have, turn, practices care, reciprocity homelands—practices often been cast aside globalized commerce enterprise (Klein, 2014). past centuries, ‘Western’ worldviews prevailed over much globe, with predominant view provided use humankind (Cuerrier, 1996; Soulé, 1995). This perspective largely directed actions environment North America parts world. Western tainted by and, such, argue, participated divide despite tremendous benefits western science contributed humanity. interdisciplinary field embraces interactions, people biological organisms environments reflected languages cultures. draws areas inquiry, biology ecology, studies, anthropology, geography, pharmacology, nutrition, linguistics, history philosophy. In incorporates more focused but integrative study, example ethnobotany, ethnozoology, ethnoecology ethnomycology (Anderson 2011; Ellen, 2006). All humans, everywhere, had, environments, ways: practical strategies living, stories, ceremonies, language songs, people's governance, health practices, planning, decision-making ways educating children youth. different ‘ways knowing’ groups makes so rich relevant today's insights gained ethnobiology, highlighting perspectives, knowing societies, argue here, critically important transformational changes needed alleviate reverse overall damaging ecosystems. EuroCanadian (AC, NT) (LSJ) ethnobiologists1 who strong interests Canadians. paper, draw collective experiences ethnobiologists working collaboratively Canada highlighted ethnobiological research, can provide key lessons, supporting strengthening levers leverage points Global raised Chan al. (2019, serve reinforce pathways towards sustainability, contributing common base biodiversity ecosystem services part mandate. following section (1) sets stage providing background information state world's global efforts assessing alleviating human-caused damage biodiversity. Section 2 describes goals ethical considerations context documenting ILK systems. 3 an overview some concepts systems relating sustainability. Essentially provides pathway drawing together synthesizing combined environmental societies insights. 4, align approaches outcomes research facets how contributions fall policy approaches, such strengthen greater conclude call decision-makers at levels recognize incorporate ideas across spectrum cultures experience, help guide into sustainable future. Environmental place-based respectful collaboration upholding will contribute immensely endeavour. Scientific centuries has, indisputably, brought very real, positive improvements lives world-wide, advances medicine associated cures serious diseases, genetic engineering manipulation almost inconceivable precision, creation novel materials, electronic innovations allowing far-reaching communication, technologies permit space exploration viewing distant galaxies. Yet, still find trouble. Our climate warming alarming rate, earth’s plummeting, economic disparity individuals peoples around (IPBES, 2019a, 2019b; Pereira Bina, 2021; Whyte, 2019; Wilson, 2016). also seemingly continuous strife, triggered inequalities, systemic racism, conflicting ideologies, religions values, which treat habitats. At turn 21st Century, 2001, Millennium Assessment was established objective ‘[assessing] consequences change well-being basis enhance conservation those contribution (cf. MEA, MEA conceptualized ‘ecosystem services’, Supporting, Provisioning, Regulating Cultural (the last incorporating ‘recreational, aesthetic, spiritual, etc.’) ecosystem. Later (p. 58) were defined fully as, ‘the nonmaterial obtain spiritual enrichment, cognitive development, reflection, recreation, aesthetic experiences’. diversity, Spiritual religious Knowledge Educational Inspiration, Aesthetic Social regions, Sense heritage Recreation ecotourism cited general categories within services. Notably, topics interest concern cases decades, particularly they relate diverse, land-based (Anderson, Hunn, 2007). expected fill existing gaps science-policy interface synthesizing, reviewing, evaluating generated worldwide governments, academia, organizations, non-governmental organizations communities (Government By recognizing potential ‘indigenous communities’ others helping develop policy, legislation actions, effectively acknowledged role knowing, must account alongside strictly assessments governmental decision-making. This, again, area focus informed careful, collaborative, Indigenous-led field. Ethnobiological well concept ‘relational values…as preferences, principles virtues human-nature relationships’ 2018: A1). note, relational qualitative social sciences humanities ‘often neglected management science’. discuss alignment 3. noted introductory quotation, environments. partnership Peoples, bring humanity needs survival support wellbeing life-forms depend (Geniusz, 2007; Johnson 2016; Spalding, Whyte Wolverton 2014).2 Table 1 presents list periodicals books paper. included authors complementary fields. Nauriat Nigiñaqtuat. Plants That Eat (Jones, 1983) Nch'i-Wana, “The Big River”: Mid-Columbia Indians Their Land (Hunn James Selam family., 1990) L'ethnobotanique Montagnaise de Mingan (Clément, Before Wilderness: Management Native Californians (Blackburn Anderson, 1993); Footprints Forest. Ka'apor Ethnobotany – Historical Ecology Plant Utilization Amazonian People (Balée, 1994); Look Mountain: An Education (Cajete, Nature Status (Ford, Ethnobotany: Evolution Discipline (Schultes Von Reis, 1995); Ecologies Heart: Emotion, Belief Environment 1996); Principles Applications (Cotton, Handbook (Martin Ethnoecology (Nazarea, 1999); Values (Posey, Transformations (Ellen 2000); A Reader (Minnis, (Minnis Elisens, Gwich'in Used Food, Medicine, Shelter Tools (Andre Fehr, 2000) Working Country (Baker 2001); Millennium, Past Promise Future Prospects Biocultural Diversity (Stepp 2002); Anishinaabek Northern Great Lakes Indians. (Herron, Intellectual Imperatives (Salick 2003); Gitga'at Project: Intergenerational Transmission Traditional Ecological Using School Science Curricula (Ed?sdi Thompson, 2004); Methods Manual (Martin, Tending Wild 2005); “Keeping Living”: Traditions Use Cultivation Northwest Coast (Deur Turner, Humankind (Ellen, 2006); Original Instructions: Teachings Sustainable (Nelson, Being Place Among Tlingit (Thornton, 2008); Ozette Prairies Olympic National Park: Former Uses 2009); Staying Course, Alive: Coastal First Nations Fundamental Truths Trail Story, Traveller's Path: Reflections Landscape (Johnson, 2010); Ethnoecology: Concepts Biotic Physical Space (Johnson New Europe (Pardo-de-Santayana 2011); Tsawalk: Approach Crisis (Atleo, Conservation (Maffi Woodley, 2012); Wild: American California's Natural Resources 2013); Peoples' Food Systems Well-being (Kuhnlein Braiding Sweetgrass (Kimmerer, Ancient Pathways, Ancestral (Turner, 2014); Caring Have Much Give Us, Do Is Ask 2015) (Nabhan, 2016); Secwépemc People, Land, Laws / Yerí7 re Stsq?ey?s-kucw (Ignace Ignace, 2017) we've done: freedom radical resistance (Simpson, Sacred 2018); Kai?ulu: Gathering Tides (Vaughan, DamXan gud.ad t'alang hllGang.gulXads Gina Tllgaay (Working better world). (Wilson, 2019). Plants, Places 2020); Culture (Balick Cox, 2021) Advanced Introduction Community-based Resilience (Williams, 2022) codified Declaration Belem (International Society Ethnobiology, 1988 ISE Code Ethics, 2006), significance stewards majority Gadgil 1993; Garnett Schuster One fundamental premises recognition owners rights property rightful control shared, shared sharing might realized culturally appropriate (Bannister, Posey, Posey Dutfield, 1996). both specific problems created. field, complexity, yet intricate questions human–environment interactions. connects inextricably embedded 2011). Indeed, plants, kin: share ecological ties same family, ancestry (see discussion kincentricity below under 3.1). past, led profound injustices Peoples. For example, medicines foods commercialized patented without permission, compensation sources (Tuhiwai Smith, 1999). time forcefully, violently, dispossessed ancestral cultivation harvesting grounds linked places. thus, requires standards consultation, consent holders learning about, disseminating Fowler Herron, On scale, world-wide suffered discriminatory dominant governments. include theft lands resources, enforced attendance residential schools, banning ceremonies Potlatch (meaning ‘to give’; held marriage, naming children, mourning deceased, gifts given guests uphold reciprocal relationships, economies laws) prescribed burning loss access people’s land (Boyd, 1999; Cranmer Webster, Pyne, 2014, require commitment colonialism ongoing racism heart injustices, ensuring never repeated—all suggest valuable overcome threats now facing. Ethnobiologists, ethnobiologists, forefront challenge especially stewardship, partner protect territories foster care Joseph, Politically ethically, done. meaningful world, bringing forward beliefs immense play. subfields encompassed it, linking emphasizing place them, positioned document therefore, play improving 25 2021, 10,400,000 ‘hits’ internet search ‘ethnobiology’. review published journals 1)—and related archaeology management—reveals plethora important, detailed thoughtful studies span previously identified above. pertaining They stand relevant, do number special issues sections on: resource (Lepofsky, food security (Nolan Pieroni, (Wolverton fire ecology (Fowler Welch, 2015); pastoralism (French, 2017); fisheries (Morales (Gallois Reyes-García, ethics ‘action ethnobiology’ (Armstrong McAlvay, Botany (formerly Canadian Botany) papers [e.g. Botany, 1981 (11), 2008, (2), 2022 (2)]. Ethnobiologists worked closely managing commons Berkes, Ostrom, 1990), social–cultural convergence, Alliance Berkes 2003; Folke, Gunderson Holling, 2002). Through useful blended explain dynamics governance species. ‘Biocultural diversity’ (diversity life manifestations: biological, cultural linguistic; Maffi, 2005; Maffi 2012) ‘ecocultural restoration’ examples, mentioned. well, metaphorical parallels drawn ‘ecological edge’ effects ‘cultural edges’ (Turner 2003), ‘keystone species’ keystone species’, highlight close particular characterize lifeways Garibaldi 2004). Extending places’, emphasize central places (Cuerrier cf. Raymond 2013). ‘Decolonization brings repatriation life; metaphor want improve schools’ (Tuck Yang, 2012). ‘A resurgence political cultures, governances nation-building generations grow up intimately strongly connected homelands, immersed spiritualities, embodying traditions agency, leadership, diplomacy’ everywhere studied 2002; Leopold, 1949; Molnar Luschiim Simpson, 2014; Those lived multiple generations, sometimes millennia, however, homeplaces, occur there, years, close, interdependent life-forms. are, indeed, ‘well grounded’. reason, highly pursuits ethnobiology. represent cumulative generally fragmented reduced component undertaken academic practice. Keeping mind connected, or, Nuu-chah-nulth language, Hishuk ish ts'awalk Clayoquot Panel, 1995), nevertheless, aspects, ‘faces’ considered terms making, make, future earth (Houde, 2000). analysis complex practice belief, passed down adapting changing conditions required 2018), template exploring each inform earth. sub-sections different, although tightly interrelated, Berkes' theories along perspectives. How see themselves entities perhaps determinant applied. Generally speaking, approach consumption respect, deep notion others, come available non-human relies them. Squamish culture, teachings centre responsibility, meaning you going living being your nourishment sure way, offer something back too much. Inuit, hunt killing necessity Elders Kangiqsualujjuaq, Relationality foundation responsible accountable surroundings kin 2018). refer lens understanding extended network responsible, elevated above, separated from, surroundings. Such referred kincentricity, term suggested restoration practitioner ethnobiologist Dennis Martinez (Martinez Hall, 2008; Salmón, 2000, Not regarded members big relatives ones aided assisted enter emerge according Kincentricity guides leads behave certain environments: humility, 2015), reflected, Haudenosaunee Thanksgiving Address (Six Museum, 1993), ‘First Foods’ Salish British Columbia 2005), Nuu-Chah-Nulth principle isaak (‘sacred respect’; Atleo, obligations feel family case kincentric views life. duty responsibility acknowledge, look after, relatives, consider bound humans. seen sacred trust, inhabitants, reflect worldviews, taking needs, wasting anything taken. corollary would leave Long-term ‘seventh generation’ thinking theme teachings. Taboos likewise worldviews. leaned 1996, Nelson, 2006; Thornton 2015). Nothing isolated surrounding it. with, value system promoted thrifty, wasteful, totally conscious actual foods. idea over-exploitation deplorable people. outside realm (Clayoquot 1995, 6). teachings, honouring harvested, than enough widely 3.3). prolific collaborations observing kind recording great detail used foods, materials medicines, harvesting, preparation modes application Hunn 1998; 1990; Kuhnlein Moerman, 2003). Increasingly leading communities. inclusion scholars researchers step evolution sense, readily aligned integrated vulnerable co-opted, context,