Trail of Story, Traveller’s Path: Reflections on Ethnoecology and Landscape

Johnson, Leslie Main

doi:10.15215/aupress/9781897425350.01

Cited by 44 publications

(5 citation statements)

References 56 publications

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“…It also shows how integrated mapping can occur by geo-registering places from participatory maps and by promoting a local understanding of a geo-registered remote sensing image for the creation of maps that have local meaning (Turner and Taylor 2003). Landscape diversity patterns are an important reflection of human-resource relations (BurnSilver et al 2003); how they are mapped (Elwood 2006;Johnson 2010) and the outcome of those maps (Herlihy and Knapp 2003;Robbins 2003) can have local and extra-local significance for conservation in the biodiversity rich areas of the world.…”

Section: A Mixed-methods Approach For the Geo-spatial Analyses Of Lan...mentioning

confidence: 99%

Landscape Mapping: Gaining “Sense of Place” for Conservation in the Manaslu Conservation Area, Nepal

Shrestha¹,

Medley²

2016

Journal of Ethnobiology

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Satellite mapping contributes significantly to ecological studies of landscape composition and structure but needs to better engage local populations in more culturally sensitive assessments of diversity patterns. This study examines how participatory mapping can contribute to land-cover analyses derived from satellite data of landscapes in the Manaslu Conservation Area (MCA), Nepal. Landscapes were mapped by local residents, first on paper and again on a geo-registered Landsat Thematic Mapper (TM) scene, for April 7, 2010. Local landscape knowledge from men and women was transferred from participatory maps to the classified satellite image to create an integrated landscape map for the MCA. Participatory maps added the significance of “place” to the evaluation of landscape diversity (n = 276 named places for women and 315 for men). The classification of the TM image resulted in seven land cover types with only 10% of the land classified as forests, which are highly fragmented. The final map combined local landscape knowledge (n = 43 places mapped on the TM image and n = 21 from the transect walks) with the empirical classification of land cover types, increasing the spatial understanding of MCA as a “place” of material use and cultural meaning. This integrative map, as process and outcome, promoted collaborative learning about local places and local peoples’ perspectives on their landscape, which can contribute to more adaptive landscape planning and conservation of forest and livelihood resources.

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Section: A Mixed-methods Approach For the Geo-spatial Analyses Of Lan...mentioning

confidence: 99%

Landscape Mapping: Gaining “Sense of Place” for Conservation in the Manaslu Conservation Area, Nepal

Shrestha¹,

Medley²

2016

Journal of Ethnobiology

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“…Certain trail networks in the Pacific Northwest are so distinctive that they form a unique class: grease trails. Grease trails refer to networks that people across the Northwest used to come together in early spring for eulachon ( Thaleichthys pacificus ) harvesting and trading (Johnson, 2010; MacDonald and Cove, 1987). Eulachon are an anadromous smelt that spawn annually in their natal streams and are renowned for their high concentrations of nutritious oil.…”

Section: Trails As Once and Future Indigenous Infrastructuresmentioning

confidence: 99%

“…In Gitxsan and Wet'suwet'en Territories alone, these networks included at least 400 kilometers of maintained paths and associated structures. Cantilever and suspension bridges made of western redcedar ( Thuja plicata Donn ex D. Don) formed part of trail infrastructures and were common in large canyons, including at places like Dałk Gyilakyaw, Kyah Wiget, Sustut, Hagwilget, and Kitselas Canyon (McDonald, 2003; Johnson, 2010). In Gitxsan contexts, cottonwood ( Populus balsamifera L.) logs were felled and used as expedient bridges across smaller drainages (Johnson, 2010).…”

Section: Trails As Once and Future Indigenous Infrastructuresmentioning

confidence: 99%

Liberating trails and travel routes in Gitxsan and Wet'suwet'en Territories from the tyrannies of heritage resource management regimes

Armstrong

Spice

Ridsdale³

et al. 2023

American Anthropologist

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Despite their unmistakable significance in regional histories and unique roles in cultural transmission and traditions, Indigenous trail systems are frequently ignored in non-Indigenous heritage resource management regimes. These regulatory regimes often require that heritage have discrete spatial and temporal boundaries and predefined material attributes and functions. However, as landscape-scale connectors of peoples, places, and times that blend spiritual, economic, and educational functions, trails challenge these proscriptions. Trails eschew cost-effective identification, documentation, and conservation. Accordingly, and because trails cannot be adequately documented without the expertise of people whose lands and communities they serve, archaeologists tasked with identifying heritage in advance of resource extraction and land alteration projects often omit trails from assessments. Shortcomings in heritage conservation regimes in British Columbia and elsewhere are resulting in the obliteration of Indigenous trails at precisely the time they are needed to support the revitalization of Territory-Community relationships at the core of Indigeneity. We address this tragedy by integrating archaeology, ethnography, remote sensing, and collaborative fieldwork to document trails in Wet'suwet'en and Gitxsan Territories. This enables protection in heritage management contexts and renewed and expanded trail use in intergenerational and intercultural contexts in support of Indigenous community futurity, survivance, and shared senses of community, geography, and stewardship.

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“…Conversely, losses of language and cultural diversity cannot be addressed adequately without also confronting environmental deterioration and loss of species and habitats, since these are so integral to all aspects of Indigenous and local societies (Turner 2005;Turner 2014). Both key habitats and the peoples whose detailed knowledge systems are embedded within them must be carefully supported if humans are to avoid a continued erosion of the world's biological and cultural richness (Ignace 2008;Johnson 2010;Nabhan 1997).…”

Section: Also Recalls Thatmentioning

confidence: 99%

Cultural Keystone Places: Conservation and Restoration in Cultural Landscapes

Cuerrier¹,

Turner²,

Gomes³

et al. 2015

Journal of Ethnobiology

102

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Sense of place" as an anthropological, geographical, and philosophical construct has been a focus of research in recent decades, particularly following the publication of Keith Basso's Wisdom Sits in Places. Simultaneously, the emergence of the concept of social-ecological systems and their value in the application of conservation and restoration practices has highlighted the unique benefits of recognizing the interconnectedness of social and ecological spheres. Real and metaphorical parallels identified between social and ecological systems in terms of "health," "resilience," and adaptive responses help to promote understanding and to communicate corresponding processes and traits across these systems. Extending from an earlier concept of "Cultural Keystone Species," and drawing on the recognition of "sense of place" as an important construct, here we propose the recognition of "Cultural Keystone Places" (CKPs): places of high cultural salience for a particular group of people at a particular time and critical to their identity and well-being. We define and characterize cultural keystone places, provide three case examples, and discuss the significance and potential applications of CKPs in biocultural conservation and renewal.

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Trail of Story, Traveller’s Path: Reflections on Ethnoecology and Landscape

Cited by 44 publications

References 56 publications

Landscape Mapping: Gaining “Sense of Place” for Conservation in the Manaslu Conservation Area, Nepal

Landscape Mapping: Gaining “Sense of Place” for Conservation in the Manaslu Conservation Area, Nepal

Liberating trails and travel routes in Gitxsan and Wet'suwet'en Territories from the tyrannies of heritage resource management regimes

Cultural Keystone Places: Conservation and Restoration in Cultural Landscapes

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