Over the past 3 decades, indigenous guardian programs (also known as indigenous rangers or watchmen) have emerged as an institution for indigenous governments to engage in collaborative environmental governance. Using a systematic review of peer-reviewed literature for research conducted in Australia, Canada, Aotearoa-New Zealand, and the United States, we sought to characterize the emergence of indigenous guardians in the literature and explore whether guardian approaches are representative of Indigenous approaches to environmental governance. Using a multistep relevance-screening method, we reviewed 83 articles published since 1995, that report on, critique, or comment on Indigenous guardians. Our findings indicated that most articles on the topic were published in the last decade (88%), focused on Australia (65%), and were in a social science discipline (53%). The lead author of the majority of articles was an academic, although only half of the articles included an indigenous scholar or member of an indigenous group or organization as a coauthor. Finally, 11 articles were on research of guardian programs that were locally led and only 5 exemplified indigenous governance, based on 2 well-known community-based monitoring typologies. Our findings indicate that more research is required to understand the implications of current guardian programs for indigenous self-determination, particularly when such programs are embedded in a broader western environmental governance structure.

The article constructively critiques the Organization for Economic Cooperation and Development’s (OECD) 12 Principles on Water Governance (the OECD Principles). The human rights standard, the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), provided the foundation for conceptualizing Indigenous water rights. The analysis used a modification of Zwarteveen and Boelens’ 2014 framework of the four echelons of water contestation. The analysis indicates that the OECD Principles assume state authority over water governance, make invisible Indigenous peoples’ own water governance systems and perpetuate the discourses of water colonialism. Drawing on Indigenous peoples’ water declarations, the Anishinaabe ‘Seven Grandfathers’ as water governance principles and Haudenosaunee examples, we demonstrate that the OECD Principles privilege certain understandings of water over others, reinforcing the dominant discourses of water as a resource and water governance based on extractive relationships with water. Reconciling the OECD Principles with UNDRIP’s human rights standard promotes Indigenous water justice. One option is to develop a reinterpretation of the OECD Principles. A second, potentially more substantive option is to review and reform the OECD Principles. A reform might consider adding a new dimension, ‘water justice,’ to the OECD Principles. Before reinterpretation or reform can occur, broader input is needed, and inclusion of Indigenous peoples into that process.

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Many First Nations communities lack access to safe drinking water. In this article, we examine an under‐appreciated tool for improving First Nations water security – governance – and develop a framework for guiding the design and analysis of First Nations water governance models. In particular, we argue that three key ideas from the public administration literature – financial resources, regulation, and formalization – should be integrated with Indigenous insights and philosophies that are specific to each First Nations community. We illustrate how this might work by focusing on the insights, traditions, and philosophies of an Anishinaabek community in southern Ontario.

Plant diversity is critical to the functioning of human societies, and evidence shows that plant conservation success is driven by integrative approaches that include social and biological factors. Plants have a unique capacity to reproduce asexually, and propagation practices can yield large numbers of plantlets. These plantlets can be used in several ways to fulfil conservation goals including the repopulation of regions with declining densities of threatened species that hold cultural meaning. However, the potential of in vitro technologies in the conservation of plants that hold cultural meaning is understudied. In this paper we focus upon the roles of in vitro technologies in the conservation of plants relevant to biocultural environments and provide an overview of potential knowledge gaps at the interface of in vitro and plants used traditionally, including those meaningful to Indigenous Peoples. We conclude that in vitro technologies can be powerful tools in biocultural conservation if they are deployed in a manner respectful of the socio-cultural context in which plants play a role, but that further research is needed in this regard. We suggest several epistemological points to facilitate future research.