Indigenous Landscapes Research Articles

Plantiness, Multispecies Conviviality and Changing Human-Plant Geographies

The essay examines changing human-plant geographies in Kodagu, situated in the Western Ghats in southern India. Paying attention to Kodagu helps investigate how plantiness impacts resource politics in indigenous landscapes across pre-colonial, colonial and post-colonial timeframes. This essay will study Sarita Mandanna’s Tiger Hills (2010) and Kavery Nambisan’s The Scent of Pepper (2010) from a bioregional perspective to understand the importance of native plants, forests, vegetal and feral spaces across Kodagu’s shifting societies and timeframes and examine how human-plant encounters redefine the role of plants in Kodagu’s more-than-human geographies. With a particular focus on the Kodava ritual of Kailpodh, this essay will investigate how humans often classify plants as native, invasive, weeds, sacred and unwanted, depending on their impact on human social life, and how ritualising plants such as rajakirita (Gloriosa superba) helps to reinhabit Kodagu and deepens the Kodava human-plant interaction across space and time.

Indigenous Language Ecologies framework

Abstract Linguistic research with Indigenous communities over several decades has shown that Indigenous contact languages have a large presence in the contemporary Indigenous landscapes of Australia, but this is not reflected in an equitable presence in policy or programs. Policy has not taken up or responded to the available language research and recommendations, nor is policy reliably informed by solid government language data. As a response to such issues, the Indigenous Language Ecologies framework has been developed. It is designed as a tool to assist policy makers to see and include the needs of contact language-speaking communities. The simple framework differentiates the main configurations of multilingualism in Indigenous communities in Australia today, comparing and contrasting the typical repertoires of speakers of contact languages, of Englishes and of traditional languages. It is intended to function as a useful heuristic and, as such, represents an example of translational research where specialist linguistic knowledge has been distilled for a non-specialist policy audience. The paper lays out the rationale for, and design of, this language ecologies approach, and its impact on policy and research to date.

Fresh banana leaves: Healing indigenous landscapes through Indigenous science. By Jessica Hernandez, Berkeley, CA: North Atlantic Books. 2022. pp. 256. $17.95. ISBN‐10: 1623176050.

Fresh banana leaves: Healing indigenous landscapes through Indigenous science. By Jessica Hernandez, Berkeley, CA: North Atlantic Books. 2022. pp. 256. $17.95. ISBN‐10: 1623176050.

In the Tethered Shadow: Native American Slavery, African Slavery, and the Disappearance of the Past

Reflecting on advances in research on Indigenous slavery in the Americas is essential. But it is also imperative to step back and consider why Indigenous slavery only gained a significant foothold in academic studies in the twenty-first century. This article considers several reasons why Indigenous slavery in the Americas was, until recently, considered no more than a short-lived preamble to the horrors of the enslavement of Africans. The topic of disease—and especially discussions about the susceptibility to European diseases that supposedly emptied entire Indigenous landscapes of their inhabitants—has functioned as a heuristic device in historical studies while concurrently tethering the decimation of Indigenous populations to the increased importation of African laborers to replace them. The main economic explanations given in the historical literature for the transition from enslaving Indigenous people (the first slavery) to enslaving Africans overemphasize the African slave trade that supplied laborers for monocultural plantation production in the littoral areas of North and South America and on many Caribbean islands, thus eliding or underplaying the existence and persistence of Indigenous slavery, both in those places in other parts of the Americas. Those habits of thought and argumentation have been abetted and reinforced by the archive's power to tether the two histories of slavery through plenitude, erasure, and obfuscation in how documents are created, stored, and accessed.

Measuring biodiversity and the loss of indigenous landscapes in coastal Louisiana using airborne imagery and satellite data

ABSTRACT The Adams Bay site is a Native American monumental centre located in the Mississippi River Delta (MRD), a dynamic, geomorphic environment comprised of marshes, bayous, and rivers. The site itself was constructed approximately 600 to 800 years ago by Indigenous communities who are the ancestors of modern-day coastal communities. Earthen mounds at Adams Bay have disappeared over the past 70 years, and the last remaining mound at the site has almost completely eroded away over the past 10 years. This is an environment that is rapidly subsiding, eroding, and becoming inundated due to sea-level rise, and within this environment are hundreds of earthen and shell mounds. This study uses Sentinel-2 and National Agriculture Imagery Program data to document decadal changes to the landscape at Adams Bay and posits that mound-building had net positive impacts on biodiversity and vegetation in this marshy, deltaic environment. Sites like Adams Bay provide remarkable ecosystem services, enhancing the resilience of coastal ecosystems, and they must be studied and/or preserved before being lost to climatic and environmental forces. Finally, these sites are still incredibly significant to modern Indigenous communities who live in the coastal zone today, and additional resources need to be dedicated towards their conservation.

Botanic nations: The aesthetic of the forest in Chandigarh and Singapore

As specific elements of the landscape, trees are invested with cultural meanings related to local histories and the idea of indigenous landscapes. Focusing on two parallel but autonomous largescale projects based on the introduction of dense arboreal vegetation into the urban scene—the landscaping of Chandigarh and of Singapore—the paper explores the role of urban trees as essential tools in shaping strategies of constructing national identities in former British colonies, where plants were used to elicit an emotional and aesthetic response. While current discourses on urban forestry often emphasize the functional capacity of urban trees as an antidote to current and future challenges associated with climate risks, the article proposes the planting endeavours in Chandigarh and Singapore as models of an approach to urban forestry in which cultural and aesthetic aspects played a major role.

Doodem and Council Fire: Anishinaabe Governance through Alliance by Heidi Bohaker (review)

Reviewed by: Doodem and Council Fire: Anishinaabe Governance through Alliance by Heidi Bohaker Margaret Huettl (bio) Doodem and Council Fire: Anishinaabe Governance through Alliance by Heidi Bohaker University of Toronto Press, 2020 IN DOODEM AND COUNCIL FIRE, historian Heidi Bohaker contributes to recovering the long history of Anishinaabe law and governance. Drawing together colonial records, oral tradition, and material culture, Bohaker analyzes a carefully reconstructed archive of doodem (clan) images that Anishinaabek used to mark treaties, petitions, and other legal documents between 1671 and 1915. Doodem, the fundamental category of Anishinaabe kinship, defined an Anishinaabe person's relationship with and responsibilities to not only their doodem kin but also to regional alliances and to the land and waters of the Great Lakes region. Bohaker demonstrates that Anishinaabe alliances shaped the political landscape of the Great Lakes well into the nineteenth century, including the legal relationships embodied in treaties marked with their pictographic symbols. Doodem, then, are critical not only to our understanding of Anishinaabe culture and history but also to any understanding of the legal relationships in the Great Lakes to this day. After tracing an intellectual genealogy of her work, Bohaker situates Anishinaabe alliances and treaty-making within a long, continuous history of Anishinaabe law and governance. The first two chapters detail doodem as the foundation of Anishinaabe governance. Chapter 1 locates the doodem tradition's roots in aadizookanag (sacred stories) and Anishinaabe relationships with the land, while chapter 2 outlines the overlapping layers of relationships and alliances initiated via doodemag (plural of doodem), from ancestors and future descendants to council fires and transnational allies. She shows how marriage and reciprocal gift-giving functioned as political practices with doodem at the center of the web of relations that comprised Anishinaabe governance. Chapters 3 and 4 detail Anishinaabe governance in action, expanding from council fires to alliances with other Indigenous peoples and Euro-Americans. The doodem images, in conversation with settler-produced archives, material culture, and Anishinaabe oral tradition, demonstrate how Anishinaabe governance via doodem served as a source of strength amid epidemic disease, relocation, and the many other impacts of the ongoing colonial invasion. In the final chapter, Bohaker reckons with those impacts and the very real damage they inflicted on Anishinaabe people, [End Page 171] balancing loss with strategic, dynamic survival. She explores, for instance, the evolutions of Caribou doodem depictions as environmental changes pushed caribou north. Ultimately, Bohaker demonstrates that Anishinaabek creatively adapted their doodem-based governance to reserve and reservation contexts, preserving both knowledge and practice in uniquely Anishinaabe relationships. Throughout this study, Bohaker deepens our understanding of Anishinaabe perspectives. As a self-described "settler and descendant of settlers growing up on Anishinaabe land," Bohaker's work with Anishinaabemowin (the Anishinaabe language), aadizookanag, and natural history allows her to dismantle the dominant, settler-filtered narratives with which she grew up and reconfigure the history of the Great Lakes as distinctly and vibrantly Anishinaabe. Bohaker deftly demonstrates the dangers of applying Western terms to Indigenous practices. Instead, by using doodem and ishkode (fire), she reconstructs a system of legal relationships that is uniquely Anishinaabe and, by applying these Anishinaabe-centered understandings to the documentary record, she deconstructs problematic or simplistic assumptions about Anishinaabe actions during colonial encounters and highlights the archivally muted legal and political roles of women. Her work spans colonial borders, centering Anishinaabe relationships with the land and waters. Due to the geographical patterns of doodem pictographs' use, the bulk of the study focuses on examples from north of the border, but she consistently draws in Anishinaabek who live within what is currently the United States. Bohaker resurrects an intricate, multilayered political geography of the Great Lakes, describing an Anishinaabe homeland governed through relationships with land, water, and kin since time immemorial and challenging the arbitrary colonial borders that scar the region to this day. Anishinaabe geographies define the boundaries of her analysis. As Bohaker notes in her conclusion, comparing settler narratives to "a drop cloth over Indigenous landscapes," this history has always been there. She sees her work as "making these histories more visible" (201–202). This renewed visibility is, I believe, the greatest contribution of Bohaker's work, not only for scholars of...

Continental Land Back: Managing Mobilities and Enacting Relationalities in Indigenous Landscapes

ABSTRACT This article examines differences between settler connectivity and Indigenous relationality by contrasting the Yellowstone to Yukon Conservation Initiative (Y2Y) and the confederated Salish and Kootenai tribes of the Flathead Nation (CSKT). The first half of the article focuses on Y2Y and the politics of settler connectivity within the landscape-scale conservation movement. Using slogans like ‘Freedom to Roam’ and ‘Making Connections, Naturally,’ Y2Y forges new conservation geographies and movement corridors that allow endangered species to travel widely and adapt to a warming world. By denaturalizing connectivity, this article considers how the landscape-scale conservation movement might cease stewarding settler colonialism. The second half of the article explores the Flathead Nation’s long tradition of cultivating expansive relationality through the management of mobilities, including pipelines, railroads, and highways. The article concludes with a story about the National Bison Range, which was returned to the Flathead Nation in January 2021. Drawing on CSKT’s longstanding management of bison mobilities and unbreakable bison relations, this story 1) demonstrates that Indigenous peoples are already practicing landscape-scale conservation and 2) offers clues about how the landscape-scale conservation movement might learn from Indigenous relationality and serve as a powerful tool to return Indigenous land – continental land back – by amplifying land relations that have never been lost.

Landscape footprints of peopling and colonisation from the Late Bronze Age to Antiquity in the coastal hinterland of Emporion-Emporiae, NE Iberia.

The Empordà plain attests to a remarkable mixture of Late-Holocene cultural exchanges and colonial processes. This includes the founding of Emporion, the earliest Greek colony in Iberia, and of the Roman city of Emporiae. This study aims at assessing landscape changes related to indigenous and colonial settlement in this unique scenario where the shaping of cultural landscapes occurred within a dynamic coastal ecosystem. We carried out a high-temporal resolution palaeoenvironmental study in Els Estanys, a palaeowetland located in the vicinity of Emporion-Emporiae. Palynological, sedimentological and geochemical indicators were coupled with available archaeological and archaeobotanical data-sets. Between 1100 and 800 cal BC, the settling of Urnfield Late Bronze societies resulted in the sustained clearance of woodlands and moderate agropastoral exploitation of coastal ranges. During this period, marine-influenced lagoonal areas were poorly exploited. During the Iron Age (800–450 cal BC), a threshold in the landscape construction of the area occurred with the first pastoral exploitation of lagoonal areas, intensified cereal cultivation, controlled burning, and enhanced deforestation following the settlement of Iberian groups. Greek colonisation (580–200 cal BC), did not trigger intensified farming exploitation or landscape clearance, nor did it imply the introduction of new land uses or crops in the hinterland. Exploitation of the latter continued relying on cereal cultivation and grazing, as before, suggesting the permanence of indigenous landscapes and practices in the hinterland. To the contrary, urban and periurban landscapes played a significant role in the construction of the colonial landscape with the introduction of olive groves likely as ornamental trees. Roman conquest and colonisation of the area constituted a new threshold in the occupation and management of the hinterland with (1) intensified rural settlement; (2) expansion of wet pastures and removal of littoral woodlands; (3) development of diversified cropping activities; and (4) development of mining and smelting activities.

Oak forests and woodlands as Indigenous landscapes in the Eastern United States

Land use by Indigenous people (Native Americans) and climate are primary factors affecting the dynamics of oak (Quercus) forests and woodlands in the eastern United States. Prior to Euro-American settlement, much of the eastern deciduous forest was dominated by oak species. The role of periodic surface burning, agriculture, and other forms of land management by Indigenous peoples is frequently noted by cultural anthropologists and historical ecologists. However, these points are often debated by paleoecologists and climate scientists. Here we present a literature review, synthesis, and data summary to investigate the role of altered land use, season of burning, and climate change in relation to pre– and post–Euro-American changes in forest composition. Human-based ignitions, as reflected by dormant-season fires, prevailed over the oak- and pine-dominated forests, with intermediate fire frequency during Indigenous periods. From the 18th century on, Euro-American populations rapidly expanded, impacting much of the eastern United States through extensive timber harvesting, land clearing, and severe fires. Starting in the 20th century, a variety of ecological influences, including agricultural land abandonment, chestnut blight, fire suppression, mesophication, and urbanization, resulted in dramatic vegetation changes in eastern landscapes. These trends have culminated in recruitment failures of most oak species on all but the most xeric sites and an increase in mid- to late-successional mesic hardwoods, most notably red maple (Acer rubrum), a species with very low density in our analysis of the witness tree record. We conclude that prescribed burning, agriculture, and other land uses by Indigenous peoples created a mosaicked landscape of expansive oak savannas, woodlands, and forests. A warming world over the past century should have promoted warm-adapted, fire-tolerant, xerophytic genera such as oak, hickory (Carya), and pine (Pinus) and grassland communities but instead have promoted the invasion by cool-adapted, fire-sensitive, mesophytic trees due to the absence of burning, much to the detriment of major vegetation biomes. Understanding that eastern oak and other pyrogenic ecosystems represent an Indigenous landscape strengthens our ability to best manage vegetation against the expansion of less desirable species and restore historic fire cycles through prescribed burning.

Lidar Inspection for Indigenous Architecture at Caguana Ceremonial Complex, Borikén

The virtual removal of forest canopies through light detection and ranging (lidar) has enhanced archaeological interpretations of settlement patterns in tropical zones. Although lidar collections of Indigenous landscapes in the Caribbean Archipelago are limited, resolutions from open-access lidar datasets reveal coarse regional settlement patterns and large-scale architecture planning. In this article we inspect the Caguana Ceremonial complex in Utuado, Borikén (Puerto Rico), using a 2016 lidar dataset available through the National Oceanic and Atmospheric Administration portal. Visual comparisons between known Indigenous sites, surface anomalies, and site inspections in the three sectors under study identified plazas, possible ancient paths into the Caguana complex, a possible agricultural area west of the site, and the ANG-4 site. This study, the first application of lidar inspections in Puerto Rican archaeology, demonstrates that open-access data can help guide research and save time in field surveys, thus improving our ability to protect the Indigenous cultural heritage hidden under forest canopies.

Pioneering political ecology: perceptions of nature, Indigenous practices and power relations during Alexander von Humboldt's travels in Latin America

This article is an attempt to discuss the image of Alexander von Humboldt as a pure natural scientist with a humanist ethos, and to highlight that he was in fact one of the first thinkers who anticipated positions known today as political ecology. We outline that his universal knowledge obviously has contradictory perspectives, and was interpreted in several directions. On the one hand, there is the position taken by post-colonial critics that Humboldt showed Eurocentric and imperialist thinking during his travels to the Americas, as Pratt has advocated. On the other hand, and in explicit contrast to the post-colonial critique, Humboldt has been regarded by Sachs as a founding figure of American environmentalism and as "perhaps, the first ecological thinker." Furthermore, Wulf's biography titled The Invention of Nature tries to show that Humboldt wanted to bridge the gap between the emerging natural sciences and Romanticist aesthetics. However, based on his writings, we argue that his perception of nature has been misread and that his position was shaped by a view akin to open and critical political ecology, as opposed to pure nature constructivism without including local humans. We show this by focusing on his research methods that were open to local Indigenous ecological knowledge, his appraisal of Indigenous socio-cultural systems, his perception of nature as Indigenous cultural landscapes degraded by colonial and early capitalist market forces, his openness towards Indigenous ontologies of what we call nature, and finally his focus on local institutions for the sustainable governance of resources.

Walking, knowing, and the limits of the map: performing participatory cartographies in Indigenous landscapes

Post-representational cartography views maps as inherently unstable and unfinished, always in the making and thus singularly open for refolding and re-presentation. This perspective on maps calls for greater attention to the performances, negotiations, and contestations that occur during the ongoing production of maps, particularly in cases where maps are developed during collective, collaborative, and participatory processes in Indigenous landscapes riven by conflict and struggle. In the following, we examine the role of walking for the continual (re)making of participatory maps, specifically engaging with work in Indigenous methodologies to consider how an emphasis on performativity in map-makings may foster a post-representational perspective on Indigenous cartographies. We understand walking as map-making, a form of knowledge production generated by performative and situated storytelling along paths and in places filled with meaning. Drawing on a critical understanding of ‘invitation’ and ‘crossing’, we build on our experiences from participatory mapping projects in Mexico, Venezuela, Ecuador, and Brazil to explore the ways in which the material, performative crossings of bodies through Indigenous landscapes may inspire new forms of knowledge production and destabilize Cartesian cartographic colonialities.

Indigenous Routes and Resource Materialities in the Early Spanish Colonial World: Comparative Archaeological Approaches

The early colonial period witnessed new scales of connectivity and unprecedented projects of resource extraction across the Spanish Americas. Yet such transformations also drew heavily on preexisting Indigenous landscapes, technologies, and institutions. Drawing together recent discussions in archaeology and geography about mobility and resource materialities, this article takes the early colonial route as a central object of investigation and contributes to new emerging interpretive frameworks that make sense of Spanish colonialism in the Americas as a variable, large-scale, and materially constituted process. Using three case studies—theruta de Colónon the island of Hispaniola, the routes connecting the southeastern Caribbean islands with mainland South America, and theruta de la platain the south-central Andes—we develop a comparative archaeological analysis that reveals divergent trajectories of persistence, appropriation, and erasure in the region's routes and regimes of extraction and mobility during the fifteenth and sixteenth centuries.

Awakening Buffalo Consciousness: Lessons, Theory, and Practice from the Buffalo Treaty

Abstract: This study examines the development and implications of the international Buffalo Treaty, the first inter-Indigenous treaty of its kind in over 200 years. The research brings together scholars from different plains Indigenous peoples to learn from and share with renowned Blackfoot scholar and Buffalo Treaty Emissary Dr. Leroy Little Bear. The research details the movement to bring Indigenous nations on either side of the 49th parallel together in common cause to return buffalo to Indigenous landscapes and territories, a task necessitated by the buffalo genocide in the 19th century. In addition, we argue that the Buffalo Treaty is part of a much larger effort to reinvigorate Indigenous modes of relating between people, non-human animals, and lands and waters. We draw from Dr. Little Bear to enunciate meaning of buffalo consciousness , and show how the Buffalo Treaty movement was transformed from an originally Blackfoot-driven initiative into an Indigenous international treaty between multiple peoples and the buffalo. By learning from the buffalo in their role as a keystone species, we are able develop new orientations to improving relationships among Indigenous peoples and non-human relations. The work concludes with new interventions on using treaty making to decolonize Indigenous peoples' modes of governance in service of facilitating the resurgence of relational forms of politics.

Layered Landscapes: Links between Brazil and Australia after the Second World War

ABSTRACT The modern garden in Australia after the Second World War reflected international design movements along with new appreciations of the country’s indigenous landscapes. Conservation activities and concern for environmental quality expanded in the face of the development boom’s insatiable quest for resources and unprecedented threats to natural systems. The Australian profession of landscape architecture, institutionalised in 1966, emerged in response. An uneasy association of planners, architects, horticulturalists, foresters and others stemmed from sometimes vastly different standpoints that remarkably coalesced around singular points of reference. One possible source requiring clarification is the work of Brazilian landscape architect and artist, Roberto Burle Marx (1909–94). Evidence suggests that Burle Marx’s alluringly graphic landscape designs struck a chord, sometimes very clearly, influencing Australian designers such as John Oldham (1907–99), John Stevens (1920–2007), and Karl Langer (1903–69) in their landscape designs surrounding freeway interchanges, atop office block car parks, and for tourist resorts alike. This gave their practices a leading edge. In other instances, connections between Burle Marx and Australian founders of the profession were merely subtle traces, and the subliminal influence instead sheds light on the character of the Australian profession rather than overt derivations.

A collaborative typology of boreal Indigenous landscapes

Climate change and natural resource extraction are transforming boreal forest landscapes, with effects on Indigenous people’s relationship with the land. Collaborative management could enhance the consideration of Indigenous perspectives and limit negative outcomes of environmental change, but it remains the exception rather than the norm. We addressed barriers to involvement of Indigenous people in land management by developing a method to enhance communication and trust, while favouring bottom-up decision-making. We partnered with the Abitibiwinni and Ouje-Bougoumou First Nations (boreal Quebec, Canada) (i) to develop indicators of Indigenous landscape state, (ii) to create a typology of Indigenous hunting grounds, and (iii) to suggest guidelines for sustainable land management in Indigenous contexts. Through participatory mapping and semidirected interviews with 23 local experts, we identified factors influencing Indigenous landscape value. Using open-access data, we developed indicators to measure landscape state according to those values. We identified four types of hunting grounds with k-means clustering, based upon biophysical factors and disturbance history. Our results suggest that land management should aim to reduce differences between hunting ground states and consider the risk of rapid shifts from one state to another.

Animate Earth, Settler Ruins: Mound Landscapes and Decolonial Futures in the Native South

This article theorizes the uneven entanglements between settler processes of ruination, a dynamic structured by regimes of history/prehistory, life/death, and life/nonlife, and “mound power,” or the force relations exercised by Indigenous landscapes as animate beings in their own right. I draw on research with members of a community in the U.S. South who claim Muskogee ancestry, visiting ancestral mound or earthwork and shellwork sites built over the past six thousand years. Wounded by ongoing colonial violence, these landscapes call out to descendants, drawing them into ancestral movements and relations of care. In these moments, ancestral sites refuse to be fixed within terminal chronological periods removed from a settled present, enrolling descendants into Indigenous space-times that dramatically exceed colonial timescales and temporalities. Drawing on this deep historical perspective, this article articulates a modest hope for the ways Indigenous landscapes, as agentive beings, animate decolonial possibilities for life in the ruins of colonial empires.

Redesain Taman Kota Trunojoyo Kota Malang Melalui Pendekatan Lanskap Kota

Malang City has a number of tourism potentials that can attract tourists. The location of Malang City is very strategic because it is in a highland and has a comfortable temperature. The existence of Malang City is very strategic because access to and tourist attractions in Malang City is very easy, one of which is via train. Malang City has various potential natural, man-made, and indigenous landscapes. Natural resources and unique culture of the community need to be maintained and preserved. One of them is the Trunojoyo City park which is located in front of the entrance or the entrance gate for tourists from the New Station of Malang City. For that, it is necessary to evaluate the characteristics of the city of Malang so that it can support a positive destination image regarding the city of Malang as a tourist destination. The problems in the research location, apart from the unorganized condition of the park, also the lack of a strong character as a city identity, the lack of public appreciation of the existence of city parks. The main function of several parks is not yet clear and is not yet supported by landscape elements that are able to accommodate the activities of its users. This study aims to redesign Trunojoyo City Park, Malang City, so that it can be developed as an ideal and sustainable New City Park. The resulting output is in the form of site plans, cutout drawings, and detailed drawings. While the method used to analyze is descriptive qualitative by referring to the Judge design process (2018). The results of this study indicate that the Trunojoyo city park is not suitable and does not meet the existing standards on the carrying capacity of the park so that a park design recommendation must be provided.

From landscape practices to ecosystem services: Landscape valuation in Indigenous contexts

The well-being of Indigenous people relies on a deep and complex relationship with the land. The consequences of environmental changes on landscape value need to be addressed from an Indigenous perspective. To this end, the ecosystem services framework is a good starting point as it is comprehensive, bridges a number of disciplines and is acknowledged by decision-makers. However, ecosystem services face contextual limitations when used for landscape valuation in Indigenous contexts. In collaboration with two First Nations in boreal Quebec (Canada), we revisited the ecosystem services framework so that it better corresponds to Indigenous values and perspectives. We elicited value related to six landscape practices (moose and goose hunting, trapping, fishing, education and ressourcement) using semi-structured interviews and participatory mapping. Participants had to locate on a map and discuss places of high and low value for each landscape practice and for future generations. Four dimensions of landscape value emerged from thematic analysis: abundance, quality, access and experience. Landscapes contribute to the well-being of Indigenous people by sustaining livelihood, culture and identity. We developed a landscape valuation framework that is consistent with Indigenous people's relationship with the land. The framework can guide landscape management towards sustainable Indigenous landscapes.