2019
DOI: 10.1016/j.geoforum.2019.05.003
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“Seeing Water Like a State?”: Indigenous water governance through Yukon First Nation Self-Government Agreements

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Cited by 47 publications
(44 citation statements)
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“…Strang's work on the meaning of water is a deep dive into water's social, cultural, and experiential meaning beyond its material nature (Strang, 2004 ). We see, for example, specific kinds of water as medicine according to tribal members who recognize the spiritual nature of water (Wilson et al , 2019 ). In addition to exploring the meanings of water, scholars hold that water as a material object cannot be divorced from the social context as water and culture are co-constructed, that is, water and society are so interrelated that the environment influences culture, which in turn influences the environment.…”
Section: Anthropological Contributions To Global Washmentioning
confidence: 99%
“…Strang's work on the meaning of water is a deep dive into water's social, cultural, and experiential meaning beyond its material nature (Strang, 2004 ). We see, for example, specific kinds of water as medicine according to tribal members who recognize the spiritual nature of water (Wilson et al , 2019 ). In addition to exploring the meanings of water, scholars hold that water as a material object cannot be divorced from the social context as water and culture are co-constructed, that is, water and society are so interrelated that the environment influences culture, which in turn influences the environment.…”
Section: Anthropological Contributions To Global Washmentioning
confidence: 99%
“…These colonial water governance frameworks are especially destructive for Indigenous Peoples, communities, and cultures (Basdeo & Bharadwaj, 2013;Borrows, 2002;LaBoucane-Benson et al, 2012;Royal Commission on Aboriginal Peoples [RCAP], 1996;Walkem, 2007), as seen with water dispossession under a regime of settler governance in Mushkegowuk territory due to a series of mining developments (Daigle, 2018), and Oceti Sakowin's (The Great Sioux Nation) protection of sacred waterways from the Dakota Access Pipeline (Young, 2017). Further, these frameworks can be destructive to water itself, by perpetuating colonial conceptions of water as a material resource available for human exploitation, ownership, management, and pollution (McGregor, 2014;Wilson, 2019).…”
Section: Discussionmentioning
confidence: 99%
“…Goods, resources and services imply some form of division between systems or worlds (social, ecological, cultural, political, spiritual, economic) and an elevation of people above the natural environment, which contradicts Indigenous ways of knowing that includes people as an interconnected and interdependent part of nature. However, the authors here have used the most common terms consistent with the literature reviewed so that the content and key arguments in this article can be engaged by a broad academic audience [149][150][151][152].…”
Section: Distributive Injustice (Focused)mentioning
confidence: 99%