“Utilizing the gift”: A relational approach to turkey keeping at Picuris Pueblo, NM

The inspiration for The Voices of the Ocean Decade: A Tour of the World, is Ocean Decade Challenge 10, which is focused around the idea of “Changing humanity's relationship with the ocean.” Oral Histories are open ended interviews that are used to promote effective and emotional storytelling of an individual's life history and lived experiences. Oral Histories capture and preserve knowledge for future generations and be used as baseline data to document local and ecological knowledge. The project will amplify the personal testimonies and stories of identified experts, or “narrators,” who will be asked to share their embodied experiences, life stories and pass down their industrial, local or community knowledge. Through these interviews we will be able to assess scientific and structural gaps, challenges, identify opportunities of growth and collaboration and share success stories within the framework of the Ocean Decade. By collecting the Oral Histories of individuals working within the Ocean Decade, this project illuminates an individual’s experience in the Ocean Decade, including any concerns for the future. Additionally, as living archived documents, these Oral Histories will be available far beyond the end of the Ocean Decade in 2030. These interviews encompass a global and multi-disciplinary perspective that is reflective of the Ocean Decade including interviewing narrators that span regional boundaries, narrators who can offer a global perspective on ocean issues and narrators from the indigenous communities, Global South and Small Island Developing States. Since the Ocean Decade has a strong emphasis on early career and youth participation, we plan on expanding our pool of potential narrators to include those from different generations. Additionally, narrators will come from different scientific fields and will work at varying levels within the Ocean Decade. Perspectives from an international audience will create dialogue around some of the most pressing topics in the Ocean Decade. Interviews will include a minimum of three to five individuals from each identified region: North America, Latin America and the Caribbean, Africa, East Asia, Southeast Asia, Pacific and Oceania Islands, and Europe, as well as folks working in the Polar regions. By capturing individuals' embodied experiences through adapted Oral Histories, we can shine light on how to ensure the preservation and availability of stories in order to successfully complete the Ocean Decades’ outcomes. The listeners to these stories take away three main points: 1. Understand the role of Oral History in advancing the narratives of the Ocean Decade, 2. Understand the gaps, challenges, and success stories of the Ocean Decade, and 3. Have a better understanding of the role of Oral Histories in capturing the unique experiences and dialogue around the Ocean Decade. These interviews will be publicly available on the NOAA Voices Archives. The interviews will be used to develop visual aids detailing the challenges, gaps, needs, partnerships, and opportunities within the Ocean Decade. Additionally, these products will be used for educational purposes, policy development, and further research, ultimately providing valuable insights and humanizing the people in the Ocean Decade.

sing oral histories in history and social studies classrooms can highlight the fact that historical sources are authored and contain particular assumptions, biases, and perspectives about the world. They require critical evaluation to understand why people might have said what they said, why they might view particular events or issues in certain ways, the kinds of insights, emotions, and attitudes they have about what happened in the past, and the reasons they give for acting in the ways they did. Because oral histories have become more widely available and utilized due to electronic and digital means of preservation and access, they can be easily used with students of all ages. To learn more about the use of oral history in the classroom and consider how students can work with oral sources, I reviewed the work and ideas of Associate Professor Kevin Blackburn, a proponent of using oral histories in classrooms. In Singapore, Kevin Blackburn is an Associate Professor of Humanities and Social Studies Education at the National Institute of Education (NIE). His ideas and experiences with the use of oral histories to teach history are of great use to teachers who are interested in having students work with oral history sources in their classrooms. In sitting down and conducting an interview with Associate Professor Kevin Blackburn (a prime example of the process of recording and using oral history), he revealed that he first began working with oral histories with his education students at NIE during what he refers to as the “Big History Revamp” in 1999. This move by the Singapore Ministry of Education towards an inquiry-based approach to teaching history and towards using source-based material in history education required pedagogical change and seemed like an appropriate time to introduce oral histories in his history courses. Blackburn was drawn to oral histories because of the way they allowed for what he refers to as a “democratization of memory” (Blackburn, 2012). He asserts that throughout history, a large majority of the historical sources we have access to have been written and created by those privileged few with money, publishers, and an education. Many people throughout history were without access to publishers, but still possessed interesting stories, opinions, and points of view about the world around them. Their memories – the memories of the marginalized, minorities, and those with an outside perspective – can be brought to light and to the public through the recording of oral accounts and histories (Blackburn, 2012). As Blackburn (2012) sees it, “ordinary people do extraordinary things.” Those whom we would typically refer to as nothing more than the “common people” are far from just passive eyewitnesses to the events that have unfolded in their lifetime; instead, as Blackburn declares, these people are the “chorus of history” and regularly chime in to supplement the song of the past. Within the classroom, Blackburn has had aspirant teachers work on a family history project, in which they interviewed family members in order to look at the way people have lived their lives and to examine both the challenges they have faced and the defining moments in their lives. With this project, Blackburn revealed how he thought that the interview process and recording of oral family history allowed his students to better understand cultural change within their families.

Eco-justice and the moral fissures of green criminology

The limitations of Community Based Natural Resource Management (CBNRM) with respect to the difficulties of comparing local versus scientific knowledge categories within a bounded definition of ‘community’ were investigated by means of a study exploring local indigenous knowledge pertaining to harvesting technique, and the impact of soil and species type on the post-harvest coppice response of popular savanna fuelwood species, among rural inhabitants of the Bushbuckridge region of the Limpopo Province, South Africa. Soils and plants were evaluated chiefly in terms of their perceived ability to retain precipitation, making rainfall a driving force in local understanding of environmental productivity. Some indigenous knowledge showed an agreement with biological data, but overall the variability in responses, as well as the diverse scales at which indigenous and scientific knowledge is directed, were too great to allow for simplistic parallels between local ecological indices to be made. Indigenous environmental knowledge was underscored by the perceived symbolic link between environmental and social degradation. It is recommended that environmental managers incorporate indigenous knowledge as a component of a systems-level approach to natural resource management, where biological, cultural, economic, and symbolic aspects of natural resource use are nested within a broader ecosocial system. This approach to indigenous knowledge is offered as an alternative to the simple scientific evaluation that so often characterizes environmental management.

Street Science: Community Knowledge and Environmental Health JusticeJasonCorburn. . Street Science: Community Knowledge and Environmental Health Justice. . 2005. . MIT Press. : Cambridge, MA. . ISBN: ISBN: 0-262-53272-7. . <b>$24</b>

Filling global gaps in monitoring data with local knowledge

Intellectual property (IP), creations of the mind, has both a moral and a commercial value. Traditional medical knowledge, such as the medicinal use of herbs, is often associated with genetic resources. Herbal genetic resources exist in nature and are not creations of the human mind; therefore, they cannot be directly protected as intellectual property (IP). They are subject to access and benefit-sharing regulations under international agreements. Patents based on traditional Indian medicine have included the use of turmeric for healing wounds; the antifungal properties of neem and a diabetes medicine made from extract of black plum (Syzygium cumini) were subsequently revoked. IP includes inventions, literary and artistic works, designs and symbols, names and images used in commerce. IP is protected by patents, copyright, trademarks, trade secret, geographical indication, etc. IP law grants the author of an intellectual creation exclusive right for exploiting and benefiting from their creation. Intellectual property right (IPR) is a right of a person or a company to have exclusive authority over the use of its own plans, ideas, or other intangible assets without the worry of competition. This right safeguards creators and other producers and may be enforced by a court via a lawsuit. The plant variety protection and farmers rights act enacted in many countries of the world was designed to protect the new plant and crop variety. On April 26 every year, we celebrate World Intellectual Property Day to promote discussion of the role of IP in encouraging innovation and creativity. According to Article 27 of the Universal Declaration of Human Rights, “everyone has the right to the protection of the moral and material interests resulting from any scientific, literary, or artistic production of which he is the author”. The ethical problems brought up by intellectual property rights are most pertinent when it is socially valuable goods like life-saving medicines and genetically modified seeds that are given intellectual property protection. Traditional knowledge (TK) about the use of medicinal herbs of many nations is highly valuable. TK of various communities has even led to discovery and development of drugs like digitalis, morphine, colchicine, artemisinin, podophyllotoxin, salicin, etc., from various plant species. Biodiversity rich regions of various continents across the globe harbor flora of immense medicinal importance. The fastest growing international drug market for botanical medicines has seriously affected many species almost to the level of extinction because many of their ruthless exploitation in an unsystematic manner. The traditional knowledge is drawing global attention, popularity, and patronization due to awareness regarding the side effects of allopath but this has made the traditional knowledge system prone to ‘biopiracy’ and ‘patenting’ both within the country of origin as well as outside. The false claim on novelty and use of indigenous knowledge for commercial benefits needs to be checked. It is essential not only to preserve the traditional and indigenous knowledge but also to preserve the biodiversity of a locality and culture of the indigenous people from wrongful ownership. The major International Regulations effecting IPRs and traditional knowledge are Convention on Biological Diversity (CBD) and Trade-Related Intellectual Property Rights (TRIPs). The provisions of TRIPs and CBD have tried to develop a system of protection of traditional knowledge globally, which needs to be further strengthened in terms of providing incentives for disclosure and dissemination of valuable traditional knowledge. The disclosure and dissemination of traditional knowledge is to be achieved by linking the grassroots knowledge systems with the global opportunities for financing the commercial use of biological diversity. The developing countries have a rich abundance of indigenous and local knowledge systems, and documentation of this knowledge is of prime importance. This documentation in electronic format would serve as a databank for searching for information before grant of patent and would register the traditional use patterns.

Local knowledge of the Dayak Ngaju community in Gunung Mas regency, Central Kalimantan there were believed that many species of plants, animals and their surroundingscan be used as an indicator of a particular environtment. The local people experience is one example of local knowledge which needs to be studied scientifically through ethnobiology.Study of ethnobiology was confined to the local community's knowledge about the medicinal plants (ethnobotany), local community knowledge about the utilization of existed nearby animals (ethnozoology) and knowledge of the local community in ecosystems around their living quarters (ethnoecology). Afterwards these studies was arranged into biology practical work material. The purposesof the studyare(1) to study theethnobiology of local knowledge of DayakNgajucommunitiesinGunung Mas regency, (2) to inventoryandidentifyseveral species that areusedin foodstuffs, pharmaceuticals, industry and utilization of the environment for the practical work in high school. This should be well documented and to be taught to the next generations to avoid the extinction of local knowledges.Integratingthe materialethnobiology into learningbiology is one of the best ways to deliverlocalknowledge in formal education. It was suggested to teach ethnobiology inbiology practical work, especially inhigh school who have forest environment as characteristic oftheir territory since ethnobiological material was very important. Keywords:ethnobiology; practical work;high school.

Local knowledge is knowledge owned by a community in the form of information that is people's knowledge. As a country with diverse cultures, Indonesia has a variety of local knowledge which has become an icon of the community, used in maintaining natural conditions and survival. One of the community's local knowledge areas is the process of fishing in the Gayo community. The Gayo ethnic group is a native of Central Aceh District, located in the Gayo highlands. Local knowledge possessed by the community is inseparable from global influences that continue to grow. Global forces will shape culture, modify value systems, and affect social identity. This research was conducted in Mendale Village, Kebayakan District, Central Aceh District. This study aims to analyze local and global knowledge and find out the acculturation of people in fishing. The research method used is a qualitative method with a new ethnographic approach. Data collection techniques are interviews, observation, and documentation studies. The results of interviews and observations were analyzed thematically and grouped under the same theme. Each theme is discussed in detail and then interpreted to obtain data that can provide answers to research problems. The research results show that local knowledge of fishing is a culture passed down from generation to generation. Local fishing knowledge cannot be applied in all catches, only used in fishing in the lake. Existing local knowledge is mixed with global knowledge so that local knowledge of fishing is not the same as the culture left by fishermen in the past.Keywords:Â Local Knowledge, Gayo, Community Fishing, Acculturation

This article explores local oral histories and selected communal written texts and their role in the severely damaged watershed of Jukajoki [and adjacent lake Jukajarvi watershed] located in Kontiolahti and Joensuu municipalities, North Karelia, Finland. All in all 35 narratives were collected 2010−2012. Four narratives have been presented in this paper as an example of the materials. Empirical materials have been analysed by using a framework of both Integrated Ecosystem Management and co-management. Three readings of the river Jukajoki and the adjacent watershed emerged from the materials – Sami times, Savo-Karelian times and times of damages, or the industrial age of the river. Local knowledge, including optic histories, provided information about pre-industrial fisheries, fish ecology and behaviour and bird habitats. Lastly, special oral histories of keepers of the local tradition provided narratives which are consistent with inquiries from other parts of Finland, non-Euclidian readings of time and space and hint at what the Indigenous scholars have proposed as an intimate interconnection between nature and human societies extending beyond notions of social-ecological systems. Empirical oral histories also conceptualize collaborative governance with a formal role of local ecological knowledge as a future management option for the Jukajoki watershed. Watershed restoration and associated baseline information benefits greatly from the oral histories recorded with people who still remember pre-industrial and pre-war ecosystems and their qualities.

Context The Austronesian peoples, predecessors of most of the population of Indonesia today, discovered and developed many kinds of plant-based medicines and treatments to combat illness and maintain good health. These include massage oils. Aims This study investigated how three tribal communities in Indonesia utilised plants for massage oils with the aim of preserving their traditional methods. Methods Traditional plant-based massage oils used by the western–central Austronesians were studied in three traditional communities in West Java, Lombok Island and Sumbawa Island. Key results Traditional herbal oils contain various active compounds that possess medicinal values. Coconut (Cocos nucifera; Arecaceae), which is typical of Austronesian flora, is harvested for milk and is the main ingredient in the production of herbal treatments for massages. Forty-six other plant species have also been recorded being mixed with coconut milk. The main three families of plants are: Fabaceae, Lauraceae and Zingiberaceae. Species such as Dipterocarpus retusus (endangered) and Sindora galedupa are medicinal plants with high conservation value. Conclusions Changes in land use threaten wild plant species that are used in making herbal oils. Likewise, traditional community knowledge could be eroded by globalisation. Therefore, the cultivation and conservation of wild plants is needed to maintain their presence in nature so that the traditional knowledge can be sustained. Implications Local governments need to play a role in developing and socialising the use of traditional herbal massage oils. It is hoped that the traditional knowledge and wisdom of the local communities can form the basis of developing their territory into a traditional village, like the village of Songak, Lombok Island.

[Extract] We would like to start this response by commending the Rakiura Tīt Islands Administering Committee and the University of Otago's research team for providing a substantive research project linking science and Mātauranga Māori; it takes courage to share such ideas in a way that respects the diversity of views and perspectives that exist in research partnerships. Here we attempt to deepen the reflection and discussion on the linkages between indigenous and non-indigenous research. Moller et al. (2009) raise issues of the divisions between indigenous and scientific knowledge. These issues are not, however, limited to indigenous/non-indigenous partnerships. In internationally, the World Intellectual Property Organisation and academics alike acknowledge similarities between indigenous knowledge and knowledge of local communities (Oguamanam 2008). While indigenous peoples are often enclaved and become minorities within their own countries, Oguamanam (2008) highlights the uniting concern to avoid the misuse, misrepresentation and misappropriation of both indigenous and local peoples' knowledge. The term 'local knowledge' is often used to refer to that of majority peoples in developing countries under colonial rule (Agrawal 1995). Local knowledge within developed countries is also increasingly recognised as developmental practice is extended from developing to developed countries, and the technical knowledge of local communities is acknowledged, e.g., approaches such as adaptive management (see Allen et al. 2001; Jacobson et al. 2009: 487).

This article explores integrating Indigenous sensory knowledge into architecture curricula in higher education. This integration aims to broaden students’ perspectives on perception and cognition of the built environment. It aims to better respond to cultural/spiritual spaces and challenge conventional Western approaches to design and planning. Students can better understand the relationship between humans, ‘Country’ (cultural landscapes), and the built environment by embedding Indigenous sensory knowledge systems to learning. Through this lens, we explore how Indigenous knowledge shapes new understandings of architecture and design, mainly through immersive, experimental on-Country learning by highlighting case studies of knowledge production. Results indicate a significant enhancement in students’ understanding of diverse cultural perspectives and a heightened sensitivity to the contextual relevance of design decisions. This suggests that integrating Indigenous sensory knowledge in architecture education enriches students’ learning experiences and fosters a more inclusive and sustainable approach to architectural practice. Glossary of terms Country – a term used by Indigenous Australians to describe the land, seas, and Skies (cultural landscapes). The notion of Country is affixed with relationships within a geographic space and grounded by transgenerational narratives of place. Country incorporates both the tangible and the intangible and is central to our worldviews. It is used as a proper noun. Country is entwined within laws, social structures, and behaviours where every facet of landform, fauna, and flora is viewed as living things. Indigenous – used in this context to describe the diversity of First Nations Aboriginal and surrounding Islander peoples of Australia. Australia is home to over 350 distinct Indigenous nations, each with its own unique cultural, linguistic, and spiritual traditions. This paper draws on Dharug knowledge systems to explore how these principles can inform architectural education and practice The Dharug people, whose lands encompass much of the Sydney Basin, have a profound relationship with Country, expressed through our oral histories, material culture, and custodial care of the land. While this focus provides depth, it does not claim to represent the experiences or perspectives of all Indigenous groups in Australia. Positioning Statement – Author 1, a Dharug Aboriginal Australian scholar, researcher, and artist, is based in the School of Architecture and Built Environment at the University of Newcastle, NSW. As a Spatial Designer, she plays a pivotal role in integrating Indigenous Knowledge Systems into the built environment through the ‘Connecting with Country’ framework – an NSW initiative that establishes guiding principles for planning, design, and management to respect and embed Indigenous perspectives and connections to Country. Positioning Statement – Author 2, A scholar and practicing architect based in regional Australia, the author works at the intersection of academic research and architectural practice. Affiliated with the School of Architecture and Built Environment at the University of Newcastle, the author specialises in sustainable design strategies for rural and remote communities, with a particular focus on the incorporation of Indigenous design principles. Through a commitment to culturally responsive and environmentally sustainable architecture, the author addresses the unique challenges of regional development. The author integrates Indigenous knowledge systems into architectural practice, ensuring that built environments respect local traditions, cultural values, and connections to the land. This approach bridges the gap between academic theory, cultural preservation, and real-world design solutions.

Do Glaciers Listen? Local Knowledge, Colonial Encounters, and Social Imagination JULIE CRUIKSHANK UNIVERSITY OF BRITISH COLUMBIA PRESS, VANCOUVER, BC, 2005 328 PP. $32.95 PAPERBACK REVIEWED BY REBECCA K. ZARGER This fascinating book weaves together a study of memory, oral history and transformations through a series of encounters between people and glaciers in the region where the Saint Elias Mountains and the Alsek River converge in the southwest Yukon Territory and Alaska. I recently selected Cruikshank's award winning book (winner of the 2006 Julian Steward Award, given by the American Anthropological Association's Anthropology and Environment section, a 2007 Clio Award from the Canadian Historical Association and the 2006 Victor Turner Prize in Ethnographic Writing, awarded by the Society for Humanistic Anthropology) for required reading in a graduate seminar in environmental anthropology. This review is framed within the discussion and critique that emerged from the seminar, with the aim of providing not just a synopsis of the intellectual and practical contributions of the book, but its pedagogical value as well. One compelling illustration of the impact of this book is the attention that has been paid to it across a variety of disciplines, including anthropology, sociology, history, and science and area studies. Clearly Cruikshank is speaking across chasms of inquiry as she writes about of glaciers' connections to human communities and oral traditions as local people, explorers and scientists negotiate meanings in a particular, out-of-the way cultural landscape. Another reason this book was chosen for the graduate seminar was the way the author engages with the topics of local (or traditional) environmental knowledge, environmental change, and social memory. Historical documents, carefully presented Tlingit and Athapaskan oral histories, 19th century explorer's accounts, and the current politics of conservation, identities and territories are analyzed with equal intensity. As the author links these lines of evidence together (in some chapters more seamlessly than others), bridges are created between types of inquiry, voices of local elders, the human-nature divide, and local and global histories. Do Glaciers Listen? is divided into three sections. Part one, Matters of Locality situates the reader in time and space (during the Little Ice Age) as well as within current theories of the nature of knowledge and its representations. The three chapters in the first section convey, through tales of the actions of both glaciers and humans in response to one another, the distinctions between narratives of Athapaskan/Tlingit elders and geophysical scientists. Extensive passages from stories of three women, including excerpts from thirteen different shared by Kitty Smith, Annie Ned and Angela Sidney, tell us of the dangers of falling through glaciers, traveling under glacier bridges, and the imaginative power of glaciers. The second section of the book is devoted to Practices of Exploration, where the author considers the ways scientific and territorial exploration shaped alternative narratives of the Saint Elias glaciers-stories that were told around the globe in addition to local communities. The diaries and journal accounts of La Perouse, Muir, and Glave, contextualized with local oral histories of the same events, provide the opportunity to examine what the author terms the epistemological consequences of such encounters. …

BackgroundThe mountainous territory of Kohistan shelters diverse food plant species and is considered one of the important hotspots of local plant knowledge. In the era of globalization and food commodification, wild food plants (WFPs) play an important role in supporting local food systems and related local knowledge is one of the important pillars of food sustainability across the region. Since the area is populated by different cultural groups and each culture has retained particular knowledge on the local plant species, therefore, to make a cross-culturally comparison, the study was planned to record and compare the local plants knowledge among three linguistic groups viz Gujjar, Kohistani and Shina in order to not only protect the local knowledge but to determine the food cultural adaptations among these groups looking through the lens of their food ethnobotanies.MethodsField ethnobotanical survey was carried out in 2020–2021 to gather the data on wild food plants. We used semi-structured interviews. Use reports were counted, and the results were visualized through Venn diagrams.ResultsIn total, 64 plant species belonging to 45 botanical families were documented. Among these Ajuga integrifolia, Barbarea verna, Clematis grata, Impatiens edgeworthii, Ranunculus laetus (vegetables), Parrotiopsis jacquemontiana (fruit), Indigofera tinctoria (flower), Juniperus excelsa, Primula elliptica, P. macrophylla (flavoring agent), Leontopodium himalayanum (Chewing gum), and Juniperus excelsa (snuff) were reported for the first time. The highest use reports (≥ 90) were recorded for Mentha longifolia, Amaranthus hybridus, Quercus semecarpifolia, Solanum miniatum, Oxalis corniculata, Ficus palmata, and Urtica dioica. Maximum number of wild food plant species (WFPs) were reported by Kohistani, followed by Shinaki and Gujjari linguistic groups. The percentage overlap of traditional knowledge on WFPs was highest among Kohistani and Shinaki (56.0%), followed by Shinaki and Gujjars (17.0%), and Kohistani and Gujjars (15.0%). Kohistani and Shinaki groups exhibited maximum homogeneity in traditional knowledge. However, Gujjars had more knowledge on WFPs compared to Kohistani and Shinaki. In addition, some dairy products viz. Bhorus, Bagora, Bak, Cholam, Kacha, Gurloo and Poyeen were reported also reported that are consumed orally and used in traditional cuisines.ConclusionsThe study indicates that Kohistan is one of the important spots of biocultural diversity and could be recognized as biocultural refugia. WFPs have been an integral part of the traditional food systems among the studied groups, particularly the Gujjars have reported more distinct plant uses which could be referred to their distinctive ecological experiences among others. However, social change is one of the challenges that might lead to the erosion of local plant knowledge. Moreover, intercultural negotiations among the studied groups are also a matter of concern which could homogenize the local knowledge among them. Therefore, we suggest solid policy measures to protect the local knowledge and celebrate diversity across this mountain territory.