Du sport perçu comme un phénomène de sous-culture délinquante. Les jeunes Inuit à la recherche d’un impossible compromis

À la fin des années quatre-vingt, parents et responsables politiques du Nunavut, territoire des Inuit du Nord du Québec, durent se saisir d’un problème grave. Malgré l’existence depuis quelque dix ans d’une commission scolaire spécifique, ils faisaient face à un échec massif. Les enfants allaient à l’école avec plus ou moins d’assiduité, mais un infime pourcentage arrivait à terminer le secondaire. De cette minorité de finissants n’émergeaient que les meilleurs, qui tentaient de s’inscrire au..

Working with Indigenous, local and scientific knowledge in assessments of nature and nature's linkages with people

Working with indigenous and local knowledge (ILK) is vital for inclusive assessments of nature and nature's linkages with people. Indigenous peoples' concepts about what constitutes sustainability, for example, differ markedly from dominant sustainability discourses. The Intergovernmental Platform on Biodiversity and Ecosystems Services (IPBES) is promoting dialogue across different knowledge systems globally. In 2017, member states of IPBES adopted an ILK Approach including: procedures for assessments of nature and nature's linkages with people; a participatory mechanism; and institutional arrangements for including indigenous peoples and local communities. We present this Approach and analyse how it supports ILK in IPBES assessments through: respecting rights; supporting care and mutuality; strengthening communities and their knowledge systems; and supporting knowledge exchange. Customary institutions that ensure the integrity of ILK, effective empowering dialogues, and shared governance are among critical capacities that enable inclusion of diverse conceptualizations of sustainability in assessments

Biocultural approaches to pollinator conservation

Pollinators underpin sustainable livelihoods that link ecosystems, spiritual and cultural values, and customary governance systems with indigenous peoples and local communities (IPLC) across the world. Biocultural diversity is a short-hand term for this great variety of people-nature interlinkages that have developed over time in specific ecosystems. Biocultural approaches to conservation explicitly build on the conservation practices inherent in sustaining these livelihoods. We used the Conceptual Framework of the Intergovernmental Platform on Biodiversity and Ecosystem Services to analyse the biocultural approaches to pollinator conservation by indigenous peoples and local communities globally. The analysis identified biocultural approaches to pollinators across all six elements of the Conceptual Framework, with conservation-related practices occurring in sixty countries, in all continents except Antarctica. Practices of IPLC that are significant for biocultural approaches to pollinator conservation can be grouped into three categories: the practice of valuing diversity and fostering biocultural diversity; landscape management practices; and diversified farming systems. Particular IPLCs may use some or all of these practices. Policies that recognise customary tenure over traditional lands, strengthen Indigenous and Community Conserved Areas, promote heritage listing and support diversified farming within a food sovereignty approach, are among several identified that strengthen biocultural approaches to pollinator conservation, and thereby deliver mutual benefits for pollinators and people

The IPBES Conceptual Framework - connecting nature and people

The first public product of the Intergovernmental Platform on Biodiversity and Ecosystem Services (IPBES) is its Conceptual Framework. This conceptual and analytical tool, presented here in detail, will underpin all IPBES functions and provide structure and comparability to the syntheses that IPBES will produce at different spatial scales, on different themes, and in different regions. Salient innovative aspects of the IPBES Conceptual Framework are its transparent and participatory construction process and its explicit consideration of diverse scientific disciplines, stakeholders, and knowledge systems, including indigenous and local knowledge. Because the focus on co-construction of integrative knowledge is shared by an increasing number of initiatives worldwide, this framework should be useful beyond IPBES, for the wider research and knowledge-policy communities working on the links between nature and people, such as natural, social and engineering scientists, policy-makers at different levels, and decision-makers in different sectors of society

Histoire et épistémologie des savoirs locaux et autochtones

In this paper, we will attempt an anthropological history of the concept of “local knowledge”, from the first research dedicated to the botanical or zoological knowledge of “traditional” peoples carried out in the 50’s, to the outburst of interest on behalf of actors as disparate as the World Bank, conservation and development NGOs, governments, biodiversity managers, not to mention the main stakeholders, i.e. indigenous peoples and local specialised groups.Through the history of different networks that contributed to developing the concept of local knowledge, traditional or indigenous ecological knowledge, we will highlight precursors and replace them in their heuristic context. We will also consider more recent trends, since the inclusion of traditional knowledge in several international conventions, particularly the Convention on Biodiversity. We will finally examine the epistemological impact of the combination of local knowledge and scientific and lay knowledge

25. Savoirs locaux et co-production des connaissances

Le modèle triomphant du scientifique comme seul détenteur des savoirs s’est effondré en même temps que celui du développement imposé de l’extérieur sous la contrainte, qu’il soit soutenu par le pouvoir coercitif d’un État colonisateur, ou simplement induit par le libéralisme. Cependant, si la révision des modèles du développement s’est imposée sous le coup des échecs de projets « clés en main » mal adaptés aux conditions locales, il a fallu plus longtemps pour admettre l’existence d’un savoir..

Un hommage à Claudine Friedberg : ethnoscience, taxonomies et interdisciplinarité

Une journée en hommage à Claudine Friedberg, qui s’est éteinte le 27 juillet 2018, a été organisée le 16 novembre 2018 au Muséum national d’histoire naturelle. Elle a réuni sa famille, ses amis, ses collègues et ses anciens doctorants qui venaient de France, mais aussi d’Angleterre, d’Indonésie, du Portugal. Cette journée en l’honneur de cette grande chercheuse en ethnoscience fut aussi un colloque scientifique de qualité, faisant écho aux riches discussions et échanges que nous avons eus avec elle pendant des décennies. Née dans les années 1950, l’ethnoscience, nommée aussi « new ethnography », décrit et analyse l’étendue des systèmes de savoirs des peuples autochtones. Si cette discipline a perduré, c’est parce qu’elle a évolué et su explorer de nombreuses pistes fécondes. Son centre d’intérêt initial dans le domaine de l’anthropologie cognitive, en relation avec la linguistique, la philosophie et les sciences naturelles, était les dénominations et classifications autochtones des objets naturels (ethnobotanique, ethnozoologie, ethnomédecine, analysées et comparées aux taxonomies scientifiques). Aujourd’hui, elle se déploie aussi, sous diverses appellations, telles que celles des savoirs locaux ou autochtones, dans le cadre de grandes conventions internationales et dans celui de la défense de la biodiversité et de la gestion traditionnelle des peuples autochtones et des communautés locales