Linking local and global: Yup'ik elders working together with one mind

Communal visual histories to detect environmental change in northern areas: Examples of emerging North American and Eurasian practices

“…Then oral histories related to the photographic materials were documented, workshops organized in the community of Sevettijärvi (Mustonen and Feodoroff 2013), and the materials, once approved and validated by the Skolts, compared with science database of insect ranges in Finland (Hyön-teistietokanta 2013). Third case from Siberia used a combination of long-term community oral history documentation (Wehi et al 2009, Fienup-Riordan 2014, equipping the herders with digital cameras (Mustonen 2009(Mustonen , 2012 and comparative literature review between 2004 and 2014. All cases and materials were analyzed by the author positioning the communities and recording individuals as co-producers of knowledge (Lehtinen and Mustonen 2013), emphasizing the communal role of sharing visual histories.…”

“…They (Kumpula et al 2006) call for a ''holistic'' approach, including land use studies, to assess environmental changes resulting in wide cross-disciplinary results of a studied event, or topic. Remote sensing according to Kumpula et al (2006) has limitations-specific areas of impact need to be verified using field visits and engagement with local and traditional knowledge (Fienup-Riordan 2014). Nadasdy (2003) reminds us of the cultural distinctiveness and specificity of traditional knowledge.…”

“…Communal visual-optic histories can be defined as processes, descriptions, cultural texts, photos, and other means of communication that refer to events (Cruikshank 2005;Mustonen and Feodoroff 2013;Lehtinen and Mustonen 2013;Bennett and Lantz 2014;Fienup-Riordan 2014) observed by residents of an ecosystem that position, frame, and interpret them, sometimes using endemic cultural concepts. Berkes (1999, see also Posey 1999 stresses that Indigenous cultures and their traditional knowledge operate on a matrix that includes the aspects of 'sacredness' within the relationship with nature.…”

“…Such visual observations are built on records observed in the communities (Mustonen and Feodoroff 2013;Bennett and Lantz 2014;Fienup-Riordan 2014). Visual/optic histories are formed when these culturally relevant, particular records form a continuum of particular diachronic sequences and perspectives relevant for the community (Autio 1981;Bennett and Lantz 2014).…”

“…Visual/optic histories are formed when these culturally relevant, particular records form a continuum of particular diachronic sequences and perspectives relevant for the community (Autio 1981;Bennett and Lantz 2014). As Sheridan and Longboat (2006) remind us, the Indigenous observations, including visual-optic histories, contain intergenerational, sometimes ''deep'' knowledge, scales, and interpretations not easily conveyed outside the specific cultural matrix and co-learning (Agrawal 2002;Nadasdy 2003;Cruikshank 2005;Lehtinen and Mustonen 2013;Fienup-Riordan 2014).…”