Marine protected areas (MPAs) serve as a potential defense against marine degradation, meeting the conflicting priorities and needs of multiple actors. Biodiversity, conservation, and ecotourism constitute a triad of sustainability tropes in tropical MPAs that intersect with and reinterpret local histories of marine interaction, subsistence, and commercial extraction. Science is implicated in this production of resource space, with the state and other actors conscripting science to legitimate particular visions of sustainability. A content and discourse analysis of science-based communication instruments about Wakatobi National Park in Indonesia reveals a process of place branding an MPA as unique biological-economic resource space. Legitimation of science privileges scientific knowledge to promote neoliberal development as economic sustainability. Legitimation by science produces an MPA identity of a paradise of marine biodiversity worthy of conservation as ecological sustainability. And, the construction and absence of local human subjects affects their role as constrained agents in resource space. The result is weak social sustainability.

Participatory environmental and resource management is premised on open communication to reach consensus. However, deliberate and open communication cannot adequately address silent conflict. This begs two questions. First, how is the existence of covert communication and silent conflict to be recognized and addressed? Second, how are the wider social relations and traditions that encompass communication and conflict to be described and explained? These questions revolve around communicative power. Communication of environmental knowledge is deeply embedded in social power structures, with direct implications for participatory resource planning and implementation. Ethnographic research conducted at a failed community-managed fish farming project in Southeast Sulawesi, Indonesia shows that a culture of harmony and respect for authority can silence environmental conflict in the hierarchical "community." Three propositions are offered. First, communication amnesia and exclusion jeopardize participation. Second, cultures of harmony and silent conflict shape planning processes and outcomes. Third, the weak use manipulation and communication strategy to acquire a "voice" while preserving harmony. These propositions address five unresolved issues in participatory resource management: analysis of groups, contextuality, social relationships, nonparticipants, and informal communication. Power, tradition, and social networks affect the valuing of knowledge relative to the power of different individuals and institutions to communicate priorities, values, and needs. These factors are critical to the inclusion of both participants and nonparticipants.

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This paper proposes a curriculum framework in pre-service teachers training program to develop Teachers' Personal Knowledge Management competency. Supporting the sustainable development of teachers as professionals in the knowledge society is a critical issue in teacher education. Personal knowledge management (PKM) is an intertwined macro-competency that involves cognitive, metacognitive, information, social and learning competencies. If PKM skills are taught, acquired and utilized in each discipline across the curriculum, pre-service teachers can organize, integrate and transform random pieces of information systematically to generate and apply them as personal knowledge. The framework provides pre-service teachers with different degree of opportunities to carry out instructional design, lesson implementation and reflection through e-learning and collaborative action research activities. A self-response questionnaire was conducted to evaluate the courses. Results show that an authentic learning environment could be created to develop pre-service teachers' PKM competencies for achieving effective learning.

This paper examines selected dimensions of ecological and socio-institutional change in two coastal communities in Sulawesi, Indonesia. The authors analyze issues that influence power, marginality and vulnerability, and the implications for livelihood sustainability. They propose a conceptual framework to identify constraints and opportunities involved in maintaining and renewing sustainable livelihoods and the commons resource systems upon which they depend. Highlighted issues include the need to carefully consider the nature and extent of ecological change, clarify rights and entitlements to resources, articulate desirable and feasible futures, address ethnic and socio-cultural conflict, and foster empowerment through enhanced communication.RBSUMB Ihrticle aborde certaines dimensions des changements ecologiques et socio-institutionnels survenus dans deux communautks c8tikres de Cblkbes, une ile d'Indonesie. Les auteurs examinent les enjeux qui influencent le pouvoir, la marginalitk et la vulnerabilite, ainsi que les incidences sur les moyens &existence durables. 11s proposent un cadre thkorique pour determiner les contraintes et les possibilites dont il faut tenir compte pour conserver et renouveler les moyens &existence durables ainsi que le patrimoine nature1 commun dont dependent ces derniers. 11s signalent entre autres la necessite d'ktudier attentivement la nature et l'ampleur des changements ecologiques, de clarifier les droits en matiere de ressources, d'exprimer les futurs souhaitables et possibles, de tenir compte des conflits ethniques et socioculturels, et de favoriser I'autonomie par une meilleure communication.

The Arctic and its animals figure prominently as icons of climate change in Western imaginaries. Persuasive storytelling centred on compelling animal icons, like the polar bear, is a powerful strategy to frame environmental challenges, mobilizing collective global efforts to resist environmental degradation and species endangerment. The power of the polar bear in Western climate imagery is in part derived from the perceived “environmental sacredness” of the animal that has gained a totem-like status. In dominant “global” discourses, this connotation often works to the detriment of Indigenous peoples, for whom animals signify complex socio-ecological relations and cultural histories. This Perspective article offers a reflexive analysis on the symbolic power of the polar bear totem and the discursive exclusion of Indigenous peoples, informed by attendance during 2015–2017 at annual global climate change negotiations and research during 2016–2018 in Canada’s Nunavut Territory. The polar bear’s totem-like status in Western imaginaries exposes three discursive tensions that infuse climate change perception, activism, representation and Indigenous citizenship. The first tension concerns the global climate crisis, and its perceived threat to ecologically significant or sacred species, contrasted with locally lived realities. The second tension concerns a perceived sacred Arctic that is global, pristine, fragile and “contemplated,” but simultaneously local, hazardous, sustaining and lived. The third tension concerns Indigenization, distorted under a global climate gaze that reimagines the role of Indigenous peoples. Current discursive hegemony over the Arctic serves to place Indigenous peoples in stasis and restricts the space for Arctic Indigenous engagement and voice.

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Key MessagesPublic hearings function as rituals of participatory democracy whereby indigenous actors must establish their legitimacy via Western communication ideals.Environmental communication as data, story, and behaviour in participation exercises reveal shifting cultural ways of knowing and communicating.Spatial marginalization is related to invited participation in place, the distancing effects of place characteristics, and the experience of being out of place.Public hearings, as a communication tool for community engagement, uphold the processes and assumptions of deliberative participation, but the power relations entwined in participation space are often unremarked. The spatiality of participation can serve to marginalize those publics most affected by environmental policy, such as remote communities reliant on subsistence harvesting. Spatial marginalization was evident when the Nunavut Wildlife Management Board invited Hunters and Trappers Organizations from four Kitikmeot communities to caribou hearings in June 2016 to discuss a proposed total allowable harvest. The hearings were held in Cambridge Bay, the administrative centre of the Kitikmeot region, a hamlet in western Nunavut singular in its economic growth and population diversity. In situ observation during the hearings coupled with a content analysis of hearing transcripts and interviews with attendees suggest that decisions on participation space affect access materially because of who can be there in place to participate, and socially because of the place characteristics of participation. Participants can also be constrained by being out of place, cleaved from the affective support of their communities. At the Nunavut caribou hearings, spatial marginalization emerged as a dark side to participatory democracy. Recognizing this marginalization is a condition for overcoming it. The Canadian Geographer Le Géographe canadienThe Canadian Geographer Le Géographe canadien discuter d'une proposition de r ecolte totale autoris ee. Les audiences se sont tenues a Cambridge Bay, le centre administratif de la r egion de Kitikmeot, un hameau dans l'ouest du Nunavut qui se distingue par sa croissance economique et la diversit e de sa population. Des observations sur place lors des audiences combin ees a une analyse du contenu des transcriptions des audiences et a des entrevues avec des participants sugg erent que les d ecisions sur l'espace de participation ont une incidence sur l'acc es, d'une part physiquement en raison de l'identit e des personnes qui peuventêtre l a sur place pour participer et d'autre part socialement en raison des caract eristiques du lieu de la participation. Les participants peuvent egalementêtre gên es parce qu'ils sont d eplac es, etant coup es du soutien affectif de leur communaut e. Lors des audiences sur les caribous au Nunavut, la marginalisation spatiale est apparue comme un côt e obscur de la d emocratie participative. La reconnaissance de cette marginalisation est une condition pour la surmonter.