Transcending the Debate over the Ecologically Noble Indian: Indigenous Peoples and Environmentalism

Abstract

Recent debates over the stereotype of the ''ecologically noble Indian'' have helped illuminate some of the ambiguities and complexities that characterize the relationship between indigenous peoples and environmentalism. But, while scholars engaged in this debate have examined the cultural assumptions underlying Euro-American notions of indigenousness, they have paid relatively little attention to the equally problematic concepts of environmentalism and conservation, and how use of these terms necessarily frames indigenous people's beliefs and values in Euro-North American cultural terms. This essay examines the cultural assumptions underlying these concepts and highlights political consequences of their use.The American Indians' cultural patterns, based on careful hunting and agriculture carried on according to spiritual perceptions of nature, actually preserved the earth and life on earth. . . . Indian conceptions of the universe and nature must be examined seriously, as valid ways of relating to the world, and not as superstitious, primitive, or unevolved. . . . Perhaps the most important insight which can be gained from the Indian heritage is reverence for the earth and life. -J. Donald Hughes, American Indian Ecology Save a whale, harpoon a Makah. -Slogan used by protesters opposing the hunting of whales by Makah Indians in Washington State As the above quotations suggest, relations between indigenous people and environmentalists are deeply ambivalent. 1 Over the past few decades, environmentalist thinkers have increasingly looked to indigenous peoples for inspiration and guidance (e.g., Booth and Jacobs 1990;Callicott 1982;Hughes 1983). Subscribing to a view like that presented by J. Donald Ethnohistory 52:2 (spring 2005)

Nobody Likes Dichotomies (But Sometimes You Need Them)

“…Perhaps it is time to start asking whether indigenous peoples are allies of conservation, what sort of nature they protect, and under what conditions they protect it (Nadasdy 2005). What deserves more attention are the cases of defence of environment is instigated by native communities themselves.…”

More than just trees – animal species diversity and participatory forest monitoring in the Ecuadorian Amazon

“…The glorification of indigenous people and communities as inherently conservationist needs to be questioned (Nadasdy 2005;Hames 2007) and stereotyping communities as good or bad needs to be avoided (Wilshusen et al 2002), as more cautious conservation approaches are advocated (Wilshusen et al 2002;Lu Holt 2005;Dove 2006). Agrawal and Gibson (1999) have underlined the mistake to ignore complex interests and processes within communities, and between communities and other actors.…”

The Importance of Belief Systems in Traditional Ecological Knowledge Initiatives

“…The traditional belief systems of tribal communities are arguably the least studied and most misunderstood aspect of TEK. However, when viewed broadly to include elements such as traditional morality and values (e.g., as represented in Figure 1), and given tangible examples of how these elements influence tribal resource management systems (e.g., Berkes, 1999;Hager, 2010;Nadasdy, 2005), it becomes clear that belief systems are fundamentally important elements of TEK that deserve more attention.…”

“…Furthermore, without a basic understanding of a tribe's belief system, their natural resource perspectives and priorities are very likely to be misinterpreted (Menzies & Butler, 2006;Nadasdy, 2005). A large proportion of the natural resource collaboration and negotiation failures involving tribes likely breakdown because of a mutual lack of understanding about fundamental values or beliefs that drive perspectives about natural resources.…”