Development of the Renewal on the Standing Rock Sioux Reservation Project

On the Ground•The Standing Rock Sioux Reservation comprises 2.3 million acres, primarily rangeland, straddling the North Dakota–South Dakota border.•Natural resource management is economically and culturally important to the Standing Rock community.•Respecting traditional ways of thinking and placing stakeholders and their needs at the center are key aspects of project development.•Native Americans were the original natural resource managers on our rangelands, and their thoughts and expertise can provide guidance to rangeland managers now and in the future

Terre Madre: Food Sovereignty Here and Around the World

https://digitalcommons.morris.umn.edu/publecture/1004/thumbnail.jp

Native Science: Understanding and Respecting Other Ways of Thinking

On the Ground • Over generations, Native Americans have developed a timely and reliable knowledge of the land, its processes, and its management needs. This knowledge has been referred to as Native science. • Native science employs many concepts such as observation, background research, and experimentation familiar to non-Native researchers and recognizes the interconnectedness of science. Good rangeland management also requires recognition of interrelatedness. • If we are open to it, Native science can give us new ways of looking at the landscape and all that it has to offer in terms of chemical, physical, and ecological processes and communities.The Rangelands archives are made available by the Society for Range Management and the University of Arizona Libraries. Contact [email protected] for further information.Migrated from OJS platform March 202

Native Science: Understanding and Respecting Other Ways of Thinking

On the Ground•Over generations, Native Americans have developed a timely and reliable knowledge of the land, its processes, and its management needs. This knowledge has been referred to as Native science.•Native science employs many concepts such as observation, background research, and experimentation familiar to non-Native researchers and recognizes the interconnectedness of science. Good rangeland management also requires recognition of interrelatedness.•If we are open to it, Native science can give us “new” ways of looking at the landscape and all that it has to offer in terms of chemical, physical, and ecological processes and communities

Ethnobiology Phase VI: Decolonizing Institutions, Projects, and Scholarship

Ethnobiology, like many fields, was shaped by early Western imperial efforts to colonize people and lands around the world and extract natural resources. Those legacies and practices persist today and continue to influence the institutions ethnobiologists are a part of, how they carry out research, and their personal beliefs and actions. Various authors have previously outlined five overlapping "phases" of ethnobiology. Here, we argue that ethnobiology should move toward a sixth phase in which scholars and practitioners must actively challenge colonialism, racism, and oppressive structures embedded within their institutions, projects, and themselves. As an international group of ethnobiologists and scholars from allied fields, we identified key topics and priorities at three levels: at the institutional scale, we argue for repatriation/rematriation of biocultural heritage, accessibility of published work, and realignment of priorities to support community-driven research. At the level of projects, we emphasize the need for mutual dialogue, reciprocity, community research self-sufficiency, and research questions that support sovereignty of Indigenous Peoples and Local Communities over lands and waters. Finally, for individual scholars, we support self-reflection on language use, co-authorship, and implicit bias. We advocate for concrete actions at each of these levels to move the field further toward social justice, antiracism, and decolonization.La etnobiología, como muchos otros campos, ha sido moldeada por los esfuerzos imperialistas occidentales para colonizar gente y tierras alrededor del mundo y extraer sus recursos naturales. Estos legados y prácticas aún persisten hoy en día y continúan influyendo en las instituciones donde los etnobiólogos son parte, las formas en cómo desarrollan la investigación, sus creencias personales y acciones. Varios autores han resaltado anteriormente cinco fases superpuestas de la etnobiología. En este documento, nosotros argumentamos que la etnobiología debe moverse hacia una sexta fase en la que los académicos y practicantes deben activamente confrontar el colonialismo, el racismo y las estructuras opresivas que están embebidas dentro de sus instituciones, proyectos y de ellos mismos. Como un grupo internacional de etnobiólogos y académicos de campos aliados, identificamos temas centrales y prioridades en 3 niveles: a nivel institucional, nosotros abogamos por la repatriación/rematriación del patrimonio biocultural, la accesibilidad a los trabajos publicados, y la realineación de prioridades para apoyar la investigación liderada por las comunidades. A nivel de proyectos, nosotros enfatizamos la necesidad de un diálogo mutuo, de reciprocidad, que las comunidades sean autosuficientes en cuanto a investigación. Además, que las preguntas de investigación apoyen la soberanía de los Pueblos Indígenas y las Comunidades Locales sobre sus tierras y aguas. Finalmente, en el caso de los académicos, apoyamos los procesos de reflexión interna acerca del uso del lenguaje, las coautorías y los sesgos implícitos. Nosotros abogamos por acciones concretas en cada uno de estos niveles para movilizar a la etnobiología para que sea socialmente justa, anti-racista y descolonizada