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Ărramăt, the intersections of biodiversity conservation and Indigenous health and well-being

Ms.Yanika Thamoon, the ปกาเกอะญอ (Pgakenyau or Karen) women leader of Khun Mae Yod Community, Mae Chaem District, Chiang Mai Province, Thailand © Pgakenyaw Association for Sustainable Development Mr. Boonsri Chalakkanok (PASD) สมาคม ปกาเกอะญอเพื่อการพัฒนาที่ยั่งยืน

This collection considers biodiversity conservation in relation to the health and well-being of Indigenous Peoples. Content is organized around the question posed by a Whapmagoostui Cree Elder, “If the land is not healthy, how can we be?” Subject matter spans the social and natural sciences and includes the following topics: environmental stewardship; Indigenous food systems and security, governance, identity and culture; wildlife and plant conservation practices; the bridging of knowledge systems and worldviews; rights of nature; and human health and well-being in relation to land, water, and its dwellers. Our red thread is how support for the roles of Indigenous-led and community-based research and practice on the value of biodiversity to human well-being can help drive the transformative changes we need to achieve environmental sustainability as a global community. Indigenous languages will be used to convey words, phrases and concepts not readily expressed in English alongside definitions especially where these illustrate interconnections between biodiversity and health-well-being of humans and the land.

  • OPEN ACCESS
    Indigenous protected and conserved areas (IPCAs): Canada's new path forward for biological and cultural conservation and Indigenous well-being
    FACETS • Vol. 8 • pp. 1 - 16
    Wilderness and national parks play a fundamental role in defining Canadian identity, yet Indigenous Peoples have historically been excluded from conservation decisions, resulting in systematic dispossession and oppression. In this article, we collaborate with Dene Tha'First Nation to discuss the recent paradigm shift towards Indigenous-led conservation and propose guiding principles to advance and assert the critical role of Indigenous Peoples in conservation. We begin with a brief history of Indigenous Peoples in conservation, followed by the concept of Indigenous protected and conserved areas (IPCAs). Our analyses show that IPCAs have gained momentum recently, driven by the Truth and Reconciliation Commission and Canada's commitment to global conservation goals. With one of the largest landmasses and Indigenous populations in the world, IPCAs in Canada have the potential to make immense contributions to environmental and cultural conservation rooted in an intrinsic relationship to the land. Despite this biocultural diversity, as of 2022, less than 1% of Canada's landmass is declared as Indigenous-led protected areas. However, more than 50 Indigenous communities across the country have currently received funding to establish IPCAs or to undertake early planning and engagement that could position Canada as a global leader in Indigenous-led conservation. As the Government of Canada aims to designate 25% of the territory as protected space by 2025 and 30% by 2030, embedding Indigenous rights, knowledge, and values in the national conservation strategy will be essential to simultaneously honoring the commitments to reconciliation and meeting the ambitious targets stipulated in the Kunming–Montreal Global Biodiversity Framework.
  • OPEN ACCESS
    Indigenous peoples and marine protected area governance: A Mi’kmaq and Atlantic Canada case study
    FACETS • Vol. 7 • pp. 1298 - 1327
    This research examines the potential challenges and opportunities for Mi’kmaq, the Indigenous peoples who have inhabited modern-day Nova Scotia and other areas of Eastern Canada for millennia, to play a greater role in marine protected area (MPA) governance in Canada. Given Canada’s marine conservation objectives of 30% by 2030, there is a growing need for decisions affecting the establishment of MPAs to respect Indigenous rights, values, and knowledge. Using the Eastern Shore Islands (ESI) in Nova Scotia, Canada, an area of interest for MPA establishment, as a case study, we conducted 17 semi-structured interviews with both Mi’kmaq and non-Mi’kmaq participants involved in the ESI consultation processes. We used content analysis to identify key themes that respondents perceived to be affecting Mi’kmaq involvement in the federal MPA governance processes. Barriers to overcome included those deemed to be systemic within the current decision-making processes; limited understanding of Mi’kmaq culture, governance, and rights; limited clarity of Mi’kmaq rights, particularly those resulting in fisheries conflicts; and limited capacity. Opportunities highlighted the importance of meaningful consultation and understanding of Indigenous worldviews as well as the need for alternative approaches to state-led/top-down governance to improve Mi’kmaq participation in MPA governance in Atlantic Canada.
  • OPEN ACCESS
    Which fish is this? Fishers know more than 100 fish species in megadiverse tropical rivers
    FACETS • Vol. 7 • pp. 988 - 1007
    Ethnobiological studies on folk, common, or popular names that fishers use to identify fish can help improve fisheries monitoring and collaborations between fishers and researchers. This study investigates fishers’ knowledge (recognition, naming, and habitat use) on 115 and 119 fish species, respectively, in the Negro and Tapajos Rivers, two megadiverse rivers in the Brazilian Amazon, and investigates the relationship between such knowledge and fish importance to fisheries, fish abundance, and fish size. We also compared fishers’ perceptions on fisheries and fish abundance with literature data on fish harvests and fish sampling. We interviewed 16 fishers in 16 communities (one fisher per community, 8 communities along each river). These fishers recognized an average of 91 ± 10.4 species in the Negro River and 115 ± 7.2 species in the Tapajos River, but all fishers recognized 114 species in Negro and all species in Tapajos. The fishers’ knowledge of fish species was positively related to fishers’ perceptions on fish abundance, size, and importance to fisheries in the Negro, but only positively related to fish size in the Tapajos. Our results highlight the usefulness of fishers’ knowledge to providing data on use and cultural relevance of fish species in high diversity aquatic ecosystems.
  • OPEN ACCESS
    Learning from Indigenous knowledge holders on the state and future of wild Pacific salmon
    FACETS • Vol. 7 • pp. 718 - 740
    In response to colonial research paradigms that have subjugated Indigenous Peoples, knowledges, lands, and waters, Indigenous research methodologies have emerged to center Indigenous visions and voices in research practice. Here, we employ such methodologies to improve collective understanding of the state and future of wild Pacific salmon (Oncorhynchus spp.) and fish–people–place relationships across British Columbia’s three largest salmon-producing rivers: the Fraser, Skeena, and Nass. Through partnerships with 18 communities of “Salmon People” and semi-structured interviews with 48 knowledge holders (i.e., Elders), we learned that, on average, Elders spent more than half of a century actively engaged in salmon fishing and processing. Modern salmon catches are reported to be approximately one-sixth of what they were estimated to be five to seven decades ago, and the top five threats to salmon identified by Elders included (i) aquaculture, (ii) climate change, (iii) contaminants, (iv) industrial development, and (v) infectious diseases. Threat priorities varied regionally, reflecting distinct lived experiences and regional variation in the prevalence and impact of different threats. Elders perceived threats to salmon equally as threats to aquatic health and human well-being, with evidence that the relationships between people and water, and salmon and people, are being profoundly transformed.
  • OPEN ACCESS
    Decolonization of care through a wholistic way of living: Gaga from the Tayal in Taiwan
    FACETS • Vol. 7 • pp. 591 - 610
    This article explores the “wholistic” as a central concept of “the good life” as expressed by the Bnkis, Tayal Indigenous Elders, who participated in the Day Club, Tayal territory of Northern Taiwan. In particular, we analyze the stories of care experienced by the Bnkis from the standpoint of wholistic relationships. The stories were recorded primarily between 2015 and 2018. In this analysis we used a critical qualitative design approach, privileging Tayal epistemology and informed by Tayal hermeneutics. Our results show that the concept of well-being for the Bnkis is closely linked to their relationships with people and with the land and spirituality. Through these relationships, the continuation of Gaga—Tayal law and cosmology—has been adapted organically over time. We argue that Gaga is central to Tayal Elder/Bnkis care and essential to Bnkis’ well-being. We propose that the concept of wholistic relationships embedded in the Tayal law of Gaga is vital in developing an elderly care system that is genuinely culturally relevant in the long run. This research demonstrates how the wholistic concept can improve human health and well-being, and ultimately provides an implication to sustainable development.
  • OPEN ACCESS
    “From the beginning of time”: The colonial reconfiguration of native habitats and Indigenous resource practices on the British Columbia Coast
    FACETS • Vol. 7 • pp. 543 - 570
    Indigenous Peoples’ lives, cultures, and values are defined largely by their long-term relationships with the lands, waters, and lifeforms of their territories. Their stories, names, ceremonies, and connections with the plants and animals on which they have depended over countless generations are cornerstones of their knowledge systems, systems of governance and decision-making, traditions of intergenerational knowledge transmission, and values and responsibilities associated with natural and human domains alike. For First Nations of North America’s Northwest Coast, as for many other Indigenous Peoples, the arrival of European newcomers disrupted both the natural world and associated cultural practices in interconnected ways. The industrial exploitation of lands and resources had wide-ranging effects: traditional land and resource appropriation; impacts on culturally significant habitats by industrial-scale fishing, logging, and mining; and discrimination and marginalization contributing to resource alienation. This paper documents some experiences of Kwakwaka’wakw and other Coastal First Nations in coping with the cultural effects of environmental loss. It highlights their concern for the ecological integrity of lands and waters formerly under their stewardship but reshaped by non-Native extractive economies, and describes how these losses have affected the cultural, social, and physical health of Kwakwaka’wakw peoples up to the present time.
  • OPEN ACCESS
    “I see my culture starting to disappear”: Anishinaabe perspectives on the socioecological impacts of climate change and future research needs
    FACETS • Vol. 7 • pp. 509 - 527
    Climate change disproportionately affects Indigenous Peoples because of strong connections between environmental, cultural, and spiritual well-being. While much of the global discourse surrounding climate change is founded in Western science, the holistic, place-based knowledge of Indigenous Peoples offers a complementary way of understanding and mitigating climate change impacts. The goal of this research was to elevate Anishinaabe concerns, observations, and perspectives about climate change impacts and future research needs. We organized a workshop called “Connecting Guardians in a Changing World” where participants shared concerns about animal and plant life cycles, water cycles and water quality, and impacts to ways of life, including reduced capacity to perform cultural practices and erosion of their knowledge. Participants highlighted the challenge of prioritizing a single impact of climate change, emphasizing that impacts to the environment and ways of life are interconnected. Participants also expressed the need for research and policy that move beyond interdisciplinarity to include intercultural philosophy and research that better reflects Indigenous worldviews and incorporates Indigenous methodologies. Moving forward, meaningful partnerships and opportunities for knowledge sharing should be prioritized in climate change discourse to ensure solutions are generated together, with all of the tools and knowledge available.
  • OPEN ACCESS
    A century of knowledge: Kwakwaka’wakw Elders and environmental change
    FACETS • Vol. 6 • pp. 2110 - 2137
    This paper reviews a century of Kwakwaka’wakw knowledge on ecological, climate, and social change. We trace the era of Indigenous governance (about the precolonial period), especially from about 1910 to the devastation of the flood in Dzawada’enuxw First Nation territory in Kingcome, British Columbia, in 2010. This time period has been chosen as the assessment period as this is the lifetime of the 10 Elders that we collaborated with to understand and position change during this tumultuous era. We call the results of this process “a century of knowledge”. Ecological, social, and climate change are positioned with scientific literature for potential divergence/convergence. Almost all aspects of the Kwakwaka’wakw home area have undergone large-scale changes including clear-cut forestry, salmon farms, climate change affecting species ranges, cultural impositions, and colonial processes working to destroy Indigenous governance. Despite these imposed changes, the communities emerge as survivors on their own terms, including using the traditional feast system known as the Potlatch to come to terms with the devastation of the 2010 flood and beyond.

Curators

Brenda Parlee
Guest Editor
Jesse Popp
Guest Editor
Nancy Turner
Guest Editor