Re-Centering Indigenous Knowledge in climate change discourse

Hernandez, Jessica; Meisner, Julianne; Jacobs, Lara A.; Rabinowitz, Peter

doi:10.1371/journal.pclm.0000032

Cited by 19 publications

(15 citation statements)

References 8 publications

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“…Others too have begun to claim back their histories for the sake of their future, seeking reform and reparation through social movements such as Black Lives Matter. As the planetary crisis of a warming climate and the sixth mass extinction throw the interdependence of human and non-human lives into stark relief, scientists, activists and artists unravel the entangled histories of colonisation and extractivism, of cultural and ecological devastation, social and environmental injustice, and the problem of industrialised life for human and more-than-human worlds (e.g., Dussart andPoirier 2017, 2022;Hernandez et al 2022;IPCC 2022 report). It is worthwhile noting that Vizenor (1999:1) begins his analysis of cultural survivance in Native North America with the 1805 Lewis and Clark expedition:…”

Section: Introduction: Time Ethics and Watermentioning

confidence: 99%

Water's Ethical Time: The Art of Deindustrialising Human‐Water Relationships

Eickelkamp

2023

Oceania

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I explore by way of a thought experiment the temporality of waterways in the context of restorative art interventions. As a substance that moves and gives form, and as a medium that retains and discharges, connects and divides, water that flows can make tangible the experiential flow of return and anticipation. Arguably, this bi‐directional structuring of time is pivotal to transformative and reparative action. If restoration means ‘going back’ to memories of ecologies and places, it does so with a generative thrust forward. This is the life‐enabling orientation of recuperation that I discern connects diverse phenomenological concepts: Deborah Bird Rose's ‘multispecies knots of ethical time’, the idea of ‘afterness’ as developed by Gerhard Richter, Gaston Bachelard's ‘rhythmic time’, and Gerald Vizenor's ‘survivance’. I bring these concepts to: (a) artistic water restoration projects that make imaginable, palpable, and real sustainable human‐water relationships, with a focus on the public works in Sydney by Turpin + Crawford Studio; (b) perspectives on water and time that Australian Indigenous thinkers have shared during my ethnographic research; and (c) the re‐naturalization of a river in Germany's postindustrial Ruhr region. I propose that thinking with water ethically and recognizing its temporal diversity opens up perspectives on the deindustrialisation of rivers and other bodies of water.

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Section: Introduction: Time Ethics and Watermentioning

confidence: 99%

Water's Ethical Time: The Art of Deindustrialising Human‐Water Relationships

Eickelkamp

2023

Oceania

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“…Gwadar's indigenous fishermen have established an intimate connection with the environment, making it culturally sensible or salient, encoding it linguistically and linking it to their sociocultural and economic lives. They have a keen understanding of their natural world using what some scholars refer to as traditional ecological knowledge (TEK) (Hernandez et al, 2022). Furthermore, they have given names to plants, wind and stars to coordinate fishing activities and relate them to the natural habitat.…”

Section: Introductionmentioning

confidence: 99%

“…For instance, the Land Earth Observer network recognizes significant climate changes that affect local habitats, such as increasing local temperatures, fungal infection in smelt, declining fishing yields and infrastructure failure brought on by thawing permafrost. (Hernandez et al, 2022;Johnson et al, 2016;Mosites et al, 2018). These networks operationalize TEK, making them more likely than western scientific methodologies to quickly identify tiny climatic changes (Moller et al, 2004) and give indigenous peoples the warnings they need to take mitigation measures toward addressing issues raised by climate change.…”

Section: Introductionmentioning

confidence: 99%

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Indigenous knowledge, climate change and transformations of Gwadar fishing community

Ullah

Khan²,

Begum³

et al. 2023

IJCCSM

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Purpose This paper explores the indigenous climate knowledge (ICK) of the Gwadar fishing community in Pakistan. The main purpose of this paper is to explore the accuracy of ICK and how climatic change brings changes to it and the social lives of local fishers. Design/methodology/approach Qualitative research methods, including participant observation, in-depth interviews and oral histories, were used to collect the data. Findings Finding from this long fieldwork shows that this fishing community has a harmonious relationship with nature and local ecology. Their knowledge of local ecology enables them to have equal access to natural resources, sustainable resource management, disaster risk reduction and strong social organization on the coast of Gwadar. Recently their deep relationship with local ecology and sociocultural organization has been disturbed due to huge climate changes caused by human manipulation of the environment. Their ability to foresee climatic events has been reduced. They are finding it impossible to estimate fish availability due to massive climate changes. Local communities are losing their traditional livelihoods and socioeconomic autonomy as a result of growing climate change. Climatic change adds to the existing poverty situation and increases political instability in the region. Practical implications The study suggests using the fishermen’s valuable indigenous knowledge of local ecology, climate and its ties to local traditions, culture and resource management for a scientific understanding of climate change and marine resource management in Gwadar, Pakistan. Originality/value This is an ethnographic study based on a long term field work. Fishing community is passing through catastrophic climatic changes in the region. This community has been ignored by both government and researchers to record their problems and bring them to academia and media. Therefore, this study will help them raise their voices.

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“…2 We argue that this rich diversity in natural and human capital, that is largely protected and managed by Indigenous peoples, represents immense innovation potential. Regrettably however, scholars and practitioners have often viewed Indigenous communities as passive beneficiaries or victims of new goods, services, processes, and business models, rather than seeing their potential as active (co‐)creators (Hernandez et al, 2022; Karanasios & Parker, 2018). This is despite the profound impact of their knowledge to date.…”

Section: Introductionmentioning

confidence: 99%

Biocultural innovation: Innovating at the intersection of the biosphere and ethnosphere

Vassallo

Banerjee

Prabhu

2023

J of Product Innov Manag

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Scientists, economists, and politicians increasingly recognize that Indigenous peoples possess invaluable knowledge and practices that have the potential to drive innovation to solve critical global challenges. Indeed, thousands of important drugs—including lifesaving cancer treatments—have their origins in centuries old Indigenous knowledge and practices. Similarly, Indigenous practices have fueled the fast‐growing regenerative agriculture industry that is able to yield windfall profits while sequestering carbon and enhancing biodiversity. Referred to in policy circles as biocultural innovation—a form of innovation that occurs at the intersection of the biosphere and ethnosphere—hundreds of diverse examples from a wide array of industries have been documented outside of the innovation literature. However, innovation scholars have yet to recognize or embrace biocultural innovation. We argue that this major oversight hinders practice and leaves untapped potential for solving issues such as slow or unsustainable economic growth, ecological decline, and inequality. To address this gap, we provide a clear definition of biocultural innovation, differentiate it from other innovation domains, and establish its conceptual foundations. Informed by economic theorizing that views the ethnosphere and biosphere as assets, we propose that these assets share four traits: functionality, potentiality, vulnerability, and inseparability (“FPVI shared traits”). Due to their immense biocultural diversity, we assert that these assets carry an “option value” representing enormous innovation potential that can be converted, conserved, or constructed to solve global challenges (the “3Cs”). We conclude by identifying promising avenues for future research on biocultural innovation and a call for action on how to unlock economic and social value while supporting biocultural assets and Indigenous rights.

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Re-Centering Indigenous Knowledge in climate change discourse

Cited by 19 publications

References 8 publications

Water's Ethical Time: The Art of Deindustrialising Human‐Water Relationships

Water's Ethical Time: The Art of Deindustrialising Human‐Water Relationships

Indigenous knowledge, climate change and transformations of Gwadar fishing community

Biocultural innovation: Innovating at the intersection of the biosphere and ethnosphere

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