Putting uncertainty under the cultural lens of Traditional Owners from the Great Barrier Reef Catchments

Indigenous peoples in Australia, and globally, are situated in an unusual context of both significant vulnerability and unique resilience to climate change which influence their perceptions of climate risk and uncertainty. Their vulnerability to climate change arises in part from their contexts of living in many of the harshest and isolated environments. Their resilience originates from their accumulated knowledge of specific environments over millennia, mediated through sui generis cultural institutions. Our results illustrate that indigenous groups primarily perceive uncertainties related to volition of actors and institutions. When they are involved in climate adaptation planning in ways that mobilise their cultural institutions and knowledge, they can safely manage these uncertainties through their agency to determine and control key risks. We demonstrate that climate justice approaches can be strengthened for indigenous peoples by applying a linked vulnerability-resilience analytical framework. This enables stronger consideration of how unique cultural institutions and knowledge, which are not available to all vulnerable groups, affect indigenous perceptions of uncertainty in climate adaptation planning. We use this analytical approach in a case study with Yuibera and Koinmerburra Traditional Owner groups within the Great Barrier Reef Catchment. We conclude that a specific focus on sui generis indigenous knowledge and cultural institutions as a source of resilience can strengthen climate justice approaches and work more effectively with indigenous peoples in climate change contexts

Learning together for and with the Martuwarra Fitzroy River

Co-production across scientific and Indigenous knowledge systems has become a cornerstone of research to enhance knowledge, practice, ethics, and foster sustainability transformations. However, the profound differences in world views and the complex and contested histories of nation-state colonisation on Indigenous territories, highlight both opportunities and risks for Indigenous people when engaging with knowledge co-production. This paper investigates the conditions under which knowledge co-production can lead to improved Indigenous adaptive environmental planning and management among remote land-attached Indigenous peoples through a case study with ten Traditional Owner groups in the Martuwarra (Fitzroy River) Catchment in Western Australia’s Kimberley region. The research team built a 3D map of the river and used it, together with an interactive table-top projector, to bring together both scientific and Indigenous spatial knowledge. Participatory influence mapping, aligned with Traditional Owner priorities to achieve cultural governance and management planning goals set out in the Fitzroy River Declaration, investigated power relations. An analytical framework, examining underlying mechanisms of social learning, knowledge promotion and enhancing influence, based on different theories of change, was applied to unpack the immediate outcomes from these activities. The analysis identified that knowledge co-production activities improved the accessibility of the knowledge, the experiences of the knowledge users, strengthened collective identity and partnerships, and strengthened Indigenous-led institutions. The focus on cultural governance and management planning goals in the Fitzroy River Declaration enabled the activities to directly affect key drivers of Indigenous adaptive environmental planning and management—the Indigenous-led institutions. The nation-state arrangements also gave some support to local learning and decision-making through a key Indigenous institution, Martuwarra Fitzroy River Council. Knowledge co-production with remote land-attached Indigenous peoples can improve adaptive environmental planning and management where it fosters learning together, is grounded in the Indigenous-led institutions and addresses their priorities

Community-Led Engagement With Government and the Role of Community Brokers in East New Britain, Papua New Guinea

The form of engagement between communities and government is important in determining outcomes in natural resource management, of what resources are negotiated, how resources are managed, who participates, and the distribution of benefits. In two case study communities in East New Britain, Papua New Guinea, engagement depended on the clan and community allegiances of community leaders to their elected representatives. These leaders acted as “community brokers” who negotiated and influenced community access to government decision-making, government access to community members, and government support for local projects. They represented community members through informal lobbying and mobilizing their support base through institutional networks, particularly during election campaigns. Government was perceived by communities as a source of resources. The participation of community groups in decision making and their access to public resources depended on the successful election and lobbying support of their leaders with local political candidates. Community brokers facilitated a political system that served a few select interest groups

Protecting what is left after colonisation: embedding climate adaptation planning in traditional owner narratives

Climate change is disproportionally affecting Indigenous peoples' livelihoods across the globe. Despite this fact, climate adaptation planning and responses are not immediate concerns for most Indigenous people, whose key challenges are deeply embedded in colonial history. Through collaborative research centred on climate adaptation planning with the Yuibera and Koinmerburra Traditional Owner groups on the Great Barrier Reef Catchments, we demonstrate that Traditional Owners' primary concerns are in aligning the climate adaptation opportunity with their own strategies for Indigenous cultural renewal and survival. Their Indigenous identity generates a responsibility to protect cultural landscapes, sites, and their connections with these places. In this case study, to “protect what is left” of Indigenous material culture and socio‐cultural relationships emerged as the best approach to climate adaptation planning, providing both the decolonisation narrative and the means to strengthen their Indigenous practices. Planning for climate change adaptation is useful for Indigenous peoples when it supports decolonising, strengthens Indigenous customary practices, and recognises customary governance

Framings in Indigenous futures thinking: barriers, opportunities, and innovations

Human societies face existential challenges on multiple fronts: climate change, biodiversity loss, altered biogeochemical flows, social unrest and injustices. Innovative solutions are needed to shift current trajectories towards a sustainable and just future. ‘Futures thinking’ enables people to explore and articulate alternative futures and find pathways towards these desired futures. Indigenous people have the potential to make significant contributions to futures thinking because of their/our distinctive perspectives: the viewpoint of already living in a post-apocalyptic world in the context of colonisation, unique knowledges, worldviews, and perspectives on time, as well as significant contributions to safeguarding biological and cultural diversity. Here we take an innovation-seeking and systematic approach to (1) identify patterns and processes in futures thinking with, for, and by Indigenous people; (2) highlight innovative approaches; (3) bring together diverse and sector-specific terminology; and (4) foreground emerging strengths and weaknesses. We identified four framings of Indigenous futures thinking: Adaptation-oriented, Participatory, Culturally-grounded, and Indigenising. Factors contributing to innovation include strong involvement of Indigenous people in the research team, co-design, and authorship, using Indigenous methodologies, cultural protocols, and explicitly employing decolonisation and trauma-informed approaches. We spotlight the challenges of conducting an exhaustive literature review in an emerging field with inconsistent terminology (e.g., capturing regions where Indigeneity is contested). We also create a living glossary of terms to aid other researchers and communities in using and refining the suite of methods identified here, with the aim of stimulating further innovations in this field