‘Poaching’ – What’s in a name? Debates about law, property, and protection in the context of settler colonialism

Gombay, Nicole

doi:10.1016/j.geoforum.2014.04.010

Cited by 28 publications

(26 citation statements)

References 25 publications

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“…Additionally, the hunting ban has also made many Inuit feel like "criminals" for participating in a cultural activity. Indeed, Rigolet Inuit expressed a sense of deep loss after the imposition of the hunting ban and the resulting criminalization of an important cultural practice [61], which overnight saw hunters move from being celebrated to being criminalized. These experiences are not isolated to Rigolet Inuit; Inuit in Nunavik, for example, have shared similar frustrations related to illegally harvesting culturally important wildlife such as caribou, polar bears, and other mammals [62].…”

Section: Discussionmentioning

confidence: 99%

“We’re Made Criminals Just to Eat off the Land”: Colonial Wildlife Management and Repercussions on Inuit Well-Being

et al. 2020

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Across Inuit Nunangat, Inuit rely on wildlife for food security, cultural continuity, intergenerational learning, and livelihoods. Caribou has been an essential species for Inuit for millennia, providing food, clothing, significant cultural practices, and knowledge-sharing. Current declines in many caribou populations—often coupled with hunting moratoriums—have significant impacts on Inuit food, culture, livelihoods, and well-being. Following an Inuit-led approach, this study characterized Inuit-caribou relationships; explored Inuit perspectives on how caribou have been managed; and identified opportunities for sustaining the Mealy Mountain Caribou. Qualitative data were collected in Rigolet, Nunatsiavut, Labrador, Canada through 21 in-depth interviews and two community open houses. Data were analyzed using constant comparative methods and thematic analysis. Rigolet Inuit described: how conservation management decisions had disrupted important connections among caribou and Inuit, particularly related to food, culture, and well-being; the socio-cultural and emotional impacts of the criminalization of an important cultural practice, as well as perceived inequities in wildlife conservation enforcement; and the frustration, anger, and hurt with not being heard or included in caribou management decisions. These results provide insights into experiences of historic and ongoing colonial wildlife management decisions, and highlight future directions for management initiatives for the health and well-being of Inuit and caribou.

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Section: Discussionmentioning

confidence: 99%

“We’re Made Criminals Just to Eat off the Land”: Colonial Wildlife Management and Repercussions on Inuit Well-Being

et al. 2020

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“…Processes of state recognition of indigeneity often incorporate subsistence as a key cultural attribute that requires formal documentation to receive limited forms of recognition and protection. The research literature also reflects this subsistence emphasis, containing rich and diverse accounts of its potential significance (Ingold et al 1988, Ingold 2000, Gombay 2014), including accounts from indigenous Australia (Altman 1987, Bradley 1991, Povinelli 1992, Barber 2005, Bliege Bird and Bird 2008. The persistence of subsistence into the 21st century appears to have multiple bases.…”

Section: Introductionmentioning

confidence: 99%

The persistence of subsistence: qualitative social-ecological modeling of indigenous aquatic hunting and gathering in tropical Australia

Barber¹,

Jackson²,

Dambacher³

et al. 2015

E&S

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ABSTRACT. Subsistence remains critical to indigenous people in settler-colonial states such as Australia, providing key foundations for indigenous identities and for wider state recognition. However, the drivers of contemporary subsistence are rarely fully articulated and analyzed in terms of likely changing conditions. Our interdisciplinary team combined past research experience gained from multiple sites with published literature to create two generalized qualitative models of the socio-cultural and environmental influences on indigenous aquatic subsistence in northern Australia. One model focused on the longer term (inter-year to generational) persistence of subsistence at the community scale, the other model on shorter term (day to season) drivers of effort by active individuals. The specification of driver definitions and relationships demonstrates the complexities of even generalized and materialist models of contemporary subsistence practices. The qualitative models were analyzed for emergent properties and for responses to plausible changes in key variables: access, habitat degradation, social security availability, and community dysfunction. Positive human community condition is shown to be critical to the long-term persistence of subsistence, but complex interactions of negative and positive drivers shape subsistence effort expended at the individual scale and within shorter time frames. Such models enable motivations, complexities, and the potential management and policy levers of significance to be identified, defined, causally related, and debated. The models can be used to augment future models of human-natural systems, be tested against case-specific field conditions and/or indigenous perspectives, and aid preliminary assessments of the effects on subsistence of changes in social and environmental conditions, including policy settings.

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“…Like in our case, this requires acknowledging that "complex socio-ecological problems" carry different meanings for different people in different places. In the literature there are modest (yet sufficient) and workable examples of people negotiating and working across ontologies [62,[68][69][70][71]; for two fascinating accounts of ontological dovetailing in scientific institutions see Cussins [72] and Mol [61].…”

Section: Discussionmentioning

confidence: 99%

Towards Transgressive Learning through Ontological Politics: Answering the “Call of the Mountain” in a Colombian Network of Sustainability

Chaves

Macintyre²,

Verschoor

et al. 2016

Sustainability

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Abstract:In line with the increasing calls for more transformative and transgressive learning in the context of sustainability studies, this article explores how encounters between different ontologies can lead to socio-ecological sustainability. With the dominant one-world universe increasingly being questioned by those who advocate the existence of many worlds-a so-called pluriverse-there lays the possibility of not only imagining other human-nature realities, but also engaging with them in practice. Moving towards an understanding of what happens when a multiplicity of worlds encounter one another, however, entails a sensitivity to the negotiations between often competing ontologies-or ontological politics. Based on an ethnographic methodology and narrative methods, data were collected from two consecutive intercultural gatherings called El Llamado de la Montaña (The Call of the Mountain), which take place for five days every year in different parts of Colombia. By actively participating in these gatherings of multiplicity, which address complex socio-ecological challenges such as food sovereignty and defence of territory, results show how encounters between different ontologies can result in transformative and potentially transgressive learning in terms of disrupting stubborn routines, norms and hegemonic powers which tend to accelerate unsustainability. Although we argue that a fundamental part of the wicked sustainability puzzle lies in supporting more relational ontologies, we note that such learning environments also lead to conflicts through inflexibility and (ab)use of power which must be addressed if sustained socio-ecological learning is to take place.

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‘Poaching’ – What’s in a name? Debates about law, property, and protection in the context of settler colonialism

Cited by 28 publications

References 25 publications

“We’re Made Criminals Just to Eat off the Land”: Colonial Wildlife Management and Repercussions on Inuit Well-Being

“We’re Made Criminals Just to Eat off the Land”: Colonial Wildlife Management and Repercussions on Inuit Well-Being

The persistence of subsistence: qualitative social-ecological modeling of indigenous aquatic hunting and gathering in tropical Australia

Towards Transgressive Learning through Ontological Politics: Answering the “Call of the Mountain” in a Colombian Network of Sustainability

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