The health risks of marine biotoxins associated with high seafood consumption: Looking beyond the single dose, single outcome paradigm with a view towards addressing the needs of coastal Indigenous populations in British Columbia

People who consume high quantities of seafood are at a heightened risk for marine biotoxin exposure. Coastal Indigenous peoples may experience higher levels of risk than the general population due to their reliance on traditional marine foods. Most evidence on the health risks associated with biotoxins focus on a single exposure at one point in time. There is limited research on other types of exposures that may occur among those who regularly consume large quantities of seafood. The objective of this review is to assess what is known about the unique biotoxin exposure risks associated with the consumption patterns of many coastal Indigenous populations. These risks include [1]: repeated exposure to low doses of a single or multiple biotoxins [2]; repeated exposures to high doses of a single or multiple biotoxins; and [3] exposure to multiple biotoxins at a single point in time. We performed a literature search and collected 23 recent review articles on the human health effects of different biotoxins. Using a narrative framework synthesis approach, we collated what is known about the health effects of the exposure risks associated with the putative consumption patterns of coastal Indigenous populations. We found that the health effects of repeated low- or high-dose exposures and the chronic health effects of marine biotoxins are rarely studied or documented. There are gaps in our understanding of how risks differ by seafood species and preparation, cooking, and consumption practices. Together, these gaps contribute to a relatively poor understanding of how biotoxins impact the health of those who regularly consume large quantities of seafood. In the context of this uncertainty, we explore how known and potential risks associated with biotoxins can be mitigated, with special attention to coastal Indigenous populations routinely consuming seafood. Overall, we conclude that there is a need to move beyond the single-dose single-outcome model of exposure to better serve Indigenous communities and others who consume high quantities of seafood.

Framing co-productive conservation in partnership with Arctic Indigenous peoples

Indigenous communities at the front lines of climate change and biodiversity loss are increasingly shaping the conservation of lands, waters, and species. The Arctic is a hotbed for emerging local, national, and international conservation efforts, and researchers, managers, and communities alike will benefit from a framework that improves approaches to Indigenous partnerships. Co-productive conservation is a framework that encompasses both the co-production of knowledge and the co-production of public services to pursue ethically conscious, culturally relevant, and fully knowledge-based approaches to biodiversity concerns. Co-productive conservation recognizes that conservation can be practiced in a way that embodies Indigenous perspectives, knowledge, rights, priorities, and livelihoods. Six iterative and reflexive co-production processes (i.e., co-planning, co-prioritizing, co-learning, co-managing, co-delivering, and co-assessing) focus on the human dimensions that allow research, management, and conservation to affect change. By opening discussions on how to structure conservation efforts in partnership with Indigenous communities, the conservation community can move away from narratives that perceive Indigenous participation as an obligation or part of an ethical narrative and instead embrace a process that broadens the evidence base and situates conservation within Indigenous contexts.

"When the Wild Roses Bloom": Indigenous Knowledge and Environmental Change in Northwestern North America

Indigenous Peoples in Northwestern North America have always worked with predictable cycles of day and night, tides, moon phases, seasons, and species growth and reproduction, including such phenological indicators as the blooming of flowers and the songs of birds. Negotiating variability has been constant in people's lives. Long-term monitoring and detailed knowledge of other lifeforms and landscapes of people's home territories have assisted in responding and adapting to change. Aspects of cultural knowledge and practice that have helped Indigenous Peoples navigate nature's cycles at different scales of time and space include kin ties and social relationships, experiential learning, language, storytelling and timing of ceremonies such as "First Foods" celebrations. Working with ecological processes, Indigenous Peoples have been able to maintain optimal conditions for preferred species, reducing variability and uncertainty through taking care of productive habitats, leaving ecosystems intact, and allowing other species to change in their own cycles. Since the onset of colonization, however, Indigenous Peoples' lifeways have been changed drastically, culminating with the current impacts of global climate change and biodiversity loss. This paper, based on contributions of numerous Indigenous Knowledge holders from across Northwestern North America, outlines some of the key ways in which Indigenous Peoples have embraced predictability and change in their environments and lifeways, and addresses the particular threat of climate change: its recognition, ways of adapting to it, and, ultimately, how it might be reversed through developing more careful, respectful relationships with and responsibilities for the other-than-human world.

“I see my culture starting to disappear”: Anishinaabe perspectives on the socioecological impacts of climate change and future research needs

Climate change disproportionately affects Indigenous Peoples because of strong connections between environmental, cultural, and spiritual well-being. While much of the global discourse surrounding climate change is founded in Western science, the holistic, place-based knowledge of Indigenous Peoples offers a complementary way of understanding and mitigating climate change impacts. The goal of this research was to elevate Anishinaabe concerns, observations, and perspectives about climate change impacts and future research needs. We organized a workshop called “Connecting Guardians in a Changing World” where participants shared concerns about animal and plant life cycles, water cycles and water quality, and impacts to ways of life, including reduced capacity to perform cultural practices and erosion of their knowledge. Participants highlighted the challenge of prioritizing a single impact of climate change, emphasizing that impacts to the environment and ways of life are interconnected. Participants also expressed the need for research and policy that move beyond interdisciplinarity to include intercultural philosophy and research that better reflects Indigenous worldviews and incorporates Indigenous methodologies. Moving forward, meaningful partnerships and opportunities for knowledge sharing should be prioritized in climate change discourse to ensure solutions are generated together, with all of the tools and knowledge available.

Learning from Indigenous knowledge holders on the state and future of wild Pacific salmon

In response to colonial research paradigms that have subjugated Indigenous Peoples, knowledges, lands, and waters, Indigenous research methodologies have emerged to center Indigenous visions and voices in research practice. Here, we employ such methodologies to improve collective understanding of the state and future of wild Pacific salmon ( Oncorhynchus spp.) and fish–people–place relationships across British Columbia’s three largest salmon-producing rivers: the Fraser, Skeena, and Nass. Through partnerships with 18 communities of “Salmon People” and semi-structured interviews with 48 knowledge holders (i.e., Elders), we learned that, on average, Elders spent more than half of a century actively engaged in salmon fishing and processing. Modern salmon catches are reported to be approximately one-sixth of what they were estimated to be five to seven decades ago, and the top five threats to salmon identified by Elders included ( i) aquaculture, ( ii) climate change, ( iii) contaminants, ( iv) industrial development, and ( v) infectious diseases. Threat priorities varied regionally, reflecting distinct lived experiences and regional variation in the prevalence and impact of different threats. Elders perceived threats to salmon equally as threats to aquatic health and human well-being, with evidence that the relationships between people and water, and salmon and people, are being profoundly transformed.

Indigenous guardians as an emerging approach to indigenous environmental governance

Over the past 3 decades, indigenous guardian programs (also known as indigenous rangers or watchmen) have emerged as an institution for indigenous governments to engage in collaborative environmental governance. Using a systematic review of peer-reviewed literature for research conducted in Australia, Canada, Aotearoa-New Zealand, and the United States, we sought to characterize the emergence of indigenous guardians in the literature and explore whether guardian approaches are representative of Indigenous approaches to environmental governance. Using a multistep relevance-screening method, we reviewed 83 articles published since 1995, that report on, critique, or comment on Indigenous guardians. Our findings indicated that most articles on the topic were published in the last decade (88%), focused on Australia (65%), and were in a social science discipline (53%). The lead author of the majority of articles was an academic, although only half of the articles included an indigenous scholar or member of an indigenous group or organization as a coauthor. Finally, 11 articles were on research of guardian programs that were locally led and only 5 exemplified indigenous governance, based on 2 well-known community-based monitoring typologies. Our findings indicate that more research is required to understand the implications of current guardian programs for indigenous self-determination, particularly when such programs are embedded in a broader western environmental governance structure.

Indigenous Systems of Management for Culturally and Ecologically Resilient Pacific Salmon (Oncorhynchus spp.) Fisheries

Pacific salmon (Oncorhynchus spp.) are at the center of social–ecological systems that have supported Indigenous peoples around the North Pacific Rim since time immemorial. Through generations of interdependence with salmon, Indigenous Peoples developed sophisticated systems of management involving cultural and spiritual beliefs, and stewardship practices. Colonization radically altered these social–ecological systems, disrupting Indigenous management, consolidating authority within colonial governments, and moving most harvest into mixed-stock fisheries. We review Indigenous management of salmon, including selective fishing technologies, harvest practices, and governance grounded in multigenerational place-based knowledge. These systems and practices showcase pathways for sustained productivity and resilience in contemporary salmon fisheries. Contrasting Indigenous systems with contemporary management, we document vulnerabilities of colonial governance and harvest management that have contributed to declining salmon fisheries in many locations. We suggest that revitalizing traditional systems of salmon management can improve prospects for sustainable fisheries and healthy fishing communities and identify opportunities for their resurgence.