Indigenous biocultural knowledge in ecosystem science and management: Review and insight from Australia

Ens, Emilie; Pert, Petina L.; Clarke, Philip; Budden, Marita; Clubb, Lilian; Doran, Bruce; Douras, Cheryl; Gaikwad, Jitendra; Gott, Beth; Leonard, Sonia; Locke, John; Packer, Joanne M; Turpin, Gerry; Wason, Steve

doi:10.1016/j.biocon.2014.11.008

Cited by 188 publications

(144 citation statements)

References 67 publications

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“…Similar lists of challenges have been raised previously in relation to aquatic resources (Jackson and Douglas 2015;Liddy and Allsop 2014) and are reflected in general principles for more effective collaboration between Indigenous and nonIndigenous people (Ens et al 2012(Ens et al , 2015. It is also worth noting that these papers consistently raise the necessity for a shift in the nature of engagement toward a deeper level of collaboration.…”

Section: A Meeting To Foster Relationships and Understandingsupporting

confidence: 63%

“…Recognition of the role of Indigenous peoples in the management and research of natural systems and resources continues to grow globally (Jentoft et al 2003;Ens et al 2015). This has largely come about due to greater acknowledgement of Indigenous peoples' rights, interests and, increasingly, a wider appreciation of the value of Indigenous Ecological Knowledge (IEK) (Hill et al 2012;Barber 2015).…”

mentioning

confidence: 99%

“…However, realising this potential will require a shift in thinking by many natural resource managers and researchers, as pursuing collaboration with Indigenous people will, in many cases, be a new and possibly daunting prospect (and vice versa). In Australia, the strong connection of Indigenous people to aquatic ecosystems and, therefore their knowledge of those systems, is not well understood or appreciated by mainstream aquatic ecologists and managers (Humphries 2007;Jackson et al 2014), and biocultural knowledge is poorly documented for freshwater habitats relative to other ecosystem science and management priorities (Ens et al 2015).…”

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confidence: 99%

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Towards deeper collaboration: stories of Indigenous interests, aspirations, partnerships and leadership in aquatic research and management

Crook

Douglas

King

et al. 2016

Rev Fish Biol Fisheries

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Section: A Meeting To Foster Relationships and Understandingsupporting

confidence: 63%

mentioning

confidence: 99%

mentioning

confidence: 99%

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Towards deeper collaboration: stories of Indigenous interests, aspirations, partnerships and leadership in aquatic research and management

Crook

Douglas

King

et al. 2016

Rev Fish Biol Fisheries

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“…Indigenous people have been working with other agencies to develop approaches that involve cooperative, community-based, and collaborative comanagement strategies (Tipa and Welch 2006, NIWA 2010a, Hill et al 2012. The main goal has been an equitable framework for Indigenous people to incorporate their requirements for freshwater resources and share their wealth of IEK , Ens et al 2015. We draw on trans-Pacific examples of the Mi'kmaq of Nova Scotia, the Māori of New Zealand, and the Gunditjmara of Australia to illustrate how Indigenous peoples are working to sustain, revive, and restore cultural freshwater eel fisheries (Fig.…”

Section: Cross-cultural Approaches To Conservation and Management: Frmentioning

confidence: 99%

Culturally significant fisheries: keystones for management of freshwater social-ecological systems

Noble¹,

Duncan²,

Perry³

et al. 2016

E&S

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ABSTRACT. Indigenous peoples of North America, Australia, and New Zealand have a long tradition of harvesting freshwater animals. Over generations of reliance and subsistence harvesting, Indigenous peoples have acquired a profound understanding of these freshwater animals and ecosystems that have become embedded within their cultural identity. We have identified trans-Pacific parallels in the cultural significance of several freshwater animal groups, such as eels, other finfish, bivalves, and crayfish, to Indigenous peoples and their understanding and respect for the freshwater ecosystems on which their community survival depends. In recognizing such cultural connections, we found that non-Indigenous peoples can appreciate the deep significance of freshwater animals to Indigenous peoples and integrate Indigenous stewardship and Indigenous ecological knowledge into effective comanagement strategies for sustainable freshwater fisheries, such as Indigenous rangers, research partnerships, and Indigenous Protected Areas. Given that many of these culturally significant freshwater species also play key ecological roles in freshwater ecosystems, their recognition and prioritization in management and monitoring approaches should help sustain the health and well-being of both the social and ecological components of freshwater ecosystems.

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“…Indigenous peoples and local community worldviews also typically guide https://www.ecologyandsociety.org/vol22/iss4/art20/ action at local levels, so are seldom applied at national or international scales (Walsh et al 2013). Therefore, the capacity of government frameworks to engage indigenous peoples' worldviews, including their values, knowledge, approaches, and cultural expressions, remains challenged (Houde 2007, Ens et al 2015.…”

Section: Introductionmentioning

confidence: 99%

A representation of a Tuawhenua worldview guides environmental conservation

Timoti¹,

Lyver²,

Matamua³

et al. 2017

E&S

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ABSTRACT. Indigenous peoples and local communities interact with approximately two-thirds of the world's land area through their worldviews and customary tenure regimes and offer significant knowledge contributions and lessons about sustainability. We worked with Tuawhenua Māori to document domains, concepts, and mechanisms within the worldview representation in a way that could guide environmental conservation in New Zealand. We then applied the framework to a cultural keystone species for Tuawhenua, the kererū ([New Zealand pigeon [(Hemiphaga novaeseelandiae]) to elucidate this human-environment relationship. Whakapapa (genealogy), whenua (land), and tangata (people) were interconnected domains that formed the conceptual basis of our framework. Within these domains, the concepts of mauri (life essence), mana (authority), and ihi (vitality) guided the expression of the community's relationship with the environment. Cultural expressions related to the kererū demonstrated the cultural significance of the bird to Tuawhenua that went well beyond the ecological and intrinsic value of the species. The Tuawhenua worldview representation also emphasized the humannature relationship and the role that metaphor plays in expressing this relationship. Indigenous peoples and local community worldviews are important for establishing priorities, reconciling the human relationship with the environment, and facilitating the coproduction of knowledge in response to pressing local and global environmental conservation issues.

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Indigenous biocultural knowledge in ecosystem science and management: Review and insight from Australia

Cited by 188 publications

References 67 publications

Towards deeper collaboration: stories of Indigenous interests, aspirations, partnerships and leadership in aquatic research and management

Towards deeper collaboration: stories of Indigenous interests, aspirations, partnerships and leadership in aquatic research and management

Culturally significant fisheries: keystones for management of freshwater social-ecological systems

A representation of a Tuawhenua worldview guides environmental conservation

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