A social history of wild huckleberry harvesting in the Pacific Northwest.

Richards, Rebecca T.; Alexander, Susan J.

doi:10.2737/pnw-gtr-657

Cited by 18 publications

(26 citation statements)

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“…4). The agreement was reached after the Yakama Chief Yallup asserted the tribe's treaty rights to harvest berries in the face of increasing impacts from non-Indians during the Great Depression (Fisher 1997), but it was not put into writing until 1990 (Richards and Alexander 2006). A similar approach was formalized more recently under a Memorandum of Understanding between the Mount Hood National Forest and the Confederated Tribes of the Warm Springs Reservation (Wang et al 2002, Catton 2016 .…”

Section: Addressing Accessmentioning

confidence: 99%

Escaping social-ecological traps through tribal stewardship on national forest lands in the Pacific Northwest, United States of America

Long¹,

Lake²

2018

E&S

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ABSTRACT. Tribal communities in the Pacific Northwest of the United States of America (USA) have long-standing relationships to ancestral lands now managed by federal land management agencies. In recent decades, federal and state governments have increasingly recognized tribal rights to resources on public lands and to participate in their management. In support of a new planning initiative to promote sustainable land management, we reviewed scientific publications to examine relationships between tribal social-ecological systems and public lands in the region. We identified key ecocultural resources, impacts to those resources, and associated forest ecosystems, and strategies that have been piloted to redress those impacts. We found that many factors stemming from colonization by Euro-Americans have engendered social-ecological traps that have inhibited tribes from continuing traditional land stewardship activities that supported their well-being and maintained ecological integrity. These long-standing factors include legal and political constraints on tribal access and management; declining quality and abundance of forest resources due to inhibition of both natural disturbance and indigenous tending regimes; competition with nontribal users; species extirpations and introductions of invasive species; and erosion of tribal traditional ecological knowledge and relationships that are important for revitalizing resource use. As a consequence, both supply and demand for these forest resources have been reduced, as have the resilience and diversity of these ecosystems. Simply permitting resource harvest by tribal members does not sufficiently address the underlying constraints in ways that will promote tribal well-being. Escaping these traps will require addressing a gamut of ecological and social constraints through cooperative restoration efforts between land management agencies and tribes, several of which we highlight as examples. Because tribally focused restoration strategies generally align with broader strategies suggested to restore national forests in the region, they can foster both tribal well-being and ecological sustainability.

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Section: Addressing Accessmentioning

confidence: 99%

Escaping social-ecological traps through tribal stewardship on national forest lands in the Pacific Northwest, United States of America

Long¹,

Lake²

2018

E&S

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“…Henry David Thoreau, the man who ''went to the woods because he wished to live deliberately,'' was greatly interested in the natural world around him. In Fall 1859, he began to collect phenological lists and charts on many natural seasonal phenomena including migrating birds and the leafing flowering and fruiting of plants (Richards and Alexander, 2006). He prepared and finished a manuscript entitled ''Wild Fruits,'' which he left wrapped, bound in brown paper and string, and placed in a chest.…”

Section: Documentation Of Native Use Of Huckleberrymentioning

confidence: 99%

“…Native Americans not only used Vaccinium fruit as a food source, but applied the leaves, stems, flowers, and roots in different preparations for medicinal uses (Vander Kloet, 1988). These plant parts Kari, 1995;Moerman, 2009;Richards and Alexander, 2006 Vitis-Idaea V. vitis-idaea L. North American arctic south to Connecticut in Alaska (not found in the Adirondacks)…”

Section: Documentation Of Native Use Of Huckleberrymentioning

confidence: 99%

“…Social histories have summarized the interaction of Native Americans and the use of Vaccinium (Michell, 2009;Richards and Alexander, 2006;Strass, 2010). Richards and Alexander (2006) reviewed wild huckleberry harvesting by tribes from Pacific Northwestern North America. Michell (2009) reported on community-based research in aboriginal contexts working within the northern Woodlands Cree community and culture.…”

Section: Surveys Of Native Peoplesmentioning

confidence: 99%

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Manna in Winter: Indigenous Americans, Huckleberries, and Blueberries

Hummer

2013

horts

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More than 35 species of blueberries (Vaccinium L.) and huckleberries (Vaccinium and Gaylussacia Kunth.) are indigenous to North America. The indigenous North American peoples, wise in the ways of survival, recognized the quality of these edible fruits and revered these plants. Beyond food needs, these plants played significant roles in their culture, sociology, economics, and spirituality. Because these traditions, developed and gathered over millennia, were transmitted orally, documentation of these uses have been determined through archeological data, written records from western civilization after first contact, and recent surveys of present-day native peoples. The wealth of indigenous knowledge on blueberries, huckleberries, and other foods was shared with European immigrants. These fruits were used by many tribes throughout North America. Samuel de Champlain documented that fresh and dried blueberries provided “manna in winter” when other food was scarce. Pemmican, a preserved concoction of lean meat, fat, and blueberries or other fruit, enabled survival. Blueberry products such as ohentaqué, hahique, satar, sakisatar, sautauthig, k’enkash, navag, and nunasdlut’i were important to Native Americans. Roger Williams, Meriwether Lewis, and Henry David Thoreau were each impressed with the uses of blueberries by indigenous Americans. The social, technological, and horticultural changes that gave rise to a commercial wild huckleberry and blueberry gathering and production history are summarized.

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“…Keystone species are often intensively managed, as guided by traditional practices and rules. For the CTWS, thinleaf huckleberry (Vaccinium membranaceum) (elsewhere, big-leaf huckleberry (Helliwell, 1987), big huckleberry (Minore, 1984;Anzinger, 2002), mountain huckleberry (Richards and Alexander, 2006)) -one of six huckleberry species that grow on the Warm Springs Reservation (Marsh et al, 1987) -is a cultural keystone species because of its importance as a traditional food, for food gatherers, for an annual ceremonial feast, and for wildlife hunted as game (Hunn, 1990;Aguilar, 2005). One CTWS management objective is enhancement of this species, due to its cultural importance (CTWSRO, 1992;Jimenez, 2002).…”

Section: Introductionmentioning

confidence: 99%

Traditional knowledge of fire use by the Confederated Tribes of Warm Springs in the eastside Cascades of Oregon

Steen-Adams

Charnley

McLain

et al. 2019

Forest Ecology and Management

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A B S T R A C TWe examined traditional knowledge of fire use by the Ichishikin (Sahaptin), Kitsht Wasco (Wasco), and Numu (Northern Paiute) peoples (now Confederated Tribes of Warm Springs, CTWS) in the eastside Cascades of Oregon to generate insights for restoring conifer forest landscapes and enhancing culturally-valued resources. We examined qualitative and geospatial data derived from oral history interviews, participatory GIS focus groups, archival records, and historical forest surveys to characterize cultural fire regimes (CFRs) -an element of historical fire regimes-of moist mixed conifer (MMC), dry mixed conifer (DMC), and shrub-grassland (SG) zones. Our ethnohistorical evidence indicated a pronounced cultural fire regime in the MMC zone, but not in the two drier zones. The CFR of the MMC zone was characterized by frequent (few-year recurrence), low-severity burns distributed in a shifting pattern. This regime helped to maintain forest openings created by previous ignitions, resulting from lightning or possibly human-set, that had burned large areas. The CFR was influenced by the CTWS traditional knowledge system, which consisted of four elements: fire use and associated resource tending practices, tribal ecological principles, the seasonal round (the migratory pattern to fulfill resource needs), and culture. Thinleaf huckleberry (Vaccinium membranaceum), a cultural keystone species, occurs primarily in the MMC zone and was a principle focus of traditional fire use of the CTWS peoples. Fire was deployed to maintain shrub productivity and site access for harvesting. Cessation of fire use by ∼1940 has caused a decline in huckleberry productivity throughout much of the historical harvest zone. Our findings about CFR scale show how a nested, multi-level framework (patch-and landscape-levels) may be employed to reintroduce fire and thereby promote forest restoration and enhance culturally-valued resources. Our findings also highlight the utility of engaging the communities that hold traditional knowledge in the forest management and planning process. pattern of natural ignitions (e.g., lightning-ignited fires) and that of the

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A social history of wild huckleberry harvesting in the Pacific Northwest.

Cited by 18 publications

References 0 publications

Escaping social-ecological traps through tribal stewardship on national forest lands in the Pacific Northwest, United States of America

Escaping social-ecological traps through tribal stewardship on national forest lands in the Pacific Northwest, United States of America

Manna in Winter: Indigenous Americans, Huckleberries, and Blueberries

Traditional knowledge of fire use by the Confederated Tribes of Warm Springs in the eastside Cascades of Oregon

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