Indigenous guardians as an emerging approach to indigenous environmental governance

Loss of terrestrial biodiversity in Australia: Magnitude, causation, and response

Australia's biota is species rich, with high rates of endemism. This natural legacy has rapidly diminished since European colonization. The impacts of invasive species, habitat loss, altered fire regimes, and changed water flows are now compounded by climate change, particularly through extreme drought, heat, wildfire, and flooding. Extinction rates, already far exceeding the global average for mammals, are predicted to escalate across all taxa, and ecosystems are collapsing. These losses are symptomatic of shortcomings in resourcing, law, policy, and management. Informed by examples of advances in conservation practice from invasive species control, Indigenous land management, and citizen science, we describe interventions needed to enhance future resilience. Many characteristics of Australian biodiversity loss are globally relevant, with recovery requiring society to reframe its relationship with the environment.

Essential components and pathways for developing Indigenous community-based monitoring: Examples from the Canadian oil sands region

Historically, environmental research and monitoring in the Alberta oil sands region (OSR) located in northeastern Alberta, Canada, have largely neglected, meaningful Indigenous participation. Through years of experience on the land, Indigenous knowledge (IK) holders recognize change on the landscape, drawing on inextricable links between environmental health and practicing traditional rights. The cumulative impacts of crude oil production are of great concern to Indigenous communities, and monitoring initiatives in the OSR provide unique opportunities to develop Indigenous community-based monitoring (ICBM). A review of ICBM literature on the OSR from 2009 to 2020 was completed. Based on this review, we identify best practices in ICBM and propose governance structures and a framework to support meaningful integration of ICBM into regulatory environmental monitoring. Because it involves multimedia monitoring and produces data and insights that integrate many aspects of the environment, ICBM is important for natural science research. ICBM can enhance the relevance of environmental monitoring by examining relationships between physical and chemical stressors and culturally relevant indicators, so improving predictions of long-term changes in the environment. Unfortunately, many Indigenous communities distrust researchers owing to previous experiences of exploitive use of IK. In the present paper, we recommend important practices for the integration of IK into regional environmental monitoring programs. ICBM is important to communities because it includes conditions to which communities can exercise traditional rights, and highlight how industrial activities affect this ability. Equally important, ICBM can generate a resurgence of Indigenous languages and subsequently traditional practices; it can also revive the connection with traditional lands and improve food security. Integr Environ Assess Manag 2022;18:407-427. © 2021 The Authors. Integrated Environmental Assessment and Management published by Wiley Periodicals LLC on behalf of Society of Environmental Toxicology & Chemistry (SETAC).

When Ecological Analysis Reveals Hidden Human Dimensions: Building on Long-Term Community Participation to Enable a Conservation Translocation of Mountain Bongo in Kenya

Conservation translocations have traditionally focused on ecological aspects while overlooking or underestimating the importance of human dimensions. Here, we present a feasibility analysis for a conservation translocation that up front took a holistic approach by investigating both ecological and socio-economic suitability of reinforcing mountain bongo in Eburu National Forest, Kenya. From 2018 to 2019, we set up 50 cameras to detect mountain bongo and searched for secondary signs in a grid overlaying Eburu. We also conducted surveys with 200 households surrounding the forest and interviewed 300 students to understand local perceptions of and interactions with Eburu Forest and their desire for a mountain bongo translocation. We used data from camera trapping and secondary signs in a MaxEnt model to determine the amount and location of available habitat for a bongo conservation translocation. Camera traps recorded only five bongo events in the 2-year study, and MaxEnt models revealed that these antelopes were relegated to less than 2.5 km of available habitat. Socio-economic surveys indicated local support for the conservation of bongo and their habitat, and yet our camera traps uncovered threatening illicit activities that could jeopardize both bongo survival and any attempt at boosting the remnant population with captive-bred individuals. We report how we built on long-term community and stakeholder engagement to mitigate these threats and provide concrete recommendations for how to proceed with a conservation translocation in terms of both the biological aspects and continued efforts to integrate socio-economic needs and community engagement.

“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.

Coexistence for Whom?

This perspective essay considers ethical and conceptual questions around who coexistence is for, who it affects, and who is to make it happen. The introduction considers some approaches to thinking about human-wildlife coexistence, debates on the utility of the concept and reasons for its current emergence into the mainstream. It next outlines the preliminary conception of coexistence informing this essay. The discussion considers challenges for a narrow conservation-oriented framing of human-wildlife coexistence, and offers insights from the literatures on stewardship and relational values for tackling these.

Long-Distance Travel for HIV-Related Care-Burden or Choice?: A Mixed Methods Study in Tanzania

Decentralization of HIV care across sub-Saharan Africa has increased access to anti-retroviral therapy (ART). Although traveling for care has traditionally been viewed as a barrier, some individuals may choose to travel for care due to stigma and fear of HIV status disclosure. We sought to understand the prevalence of traveling long distances for HIV care, as well as reasons for engaging in such travel. Using a concurrent embedded mixed-methods study design, individuals receiving care at two HIV care and treatment clinics in Tanzania completed a quantitative survey (n = 196), and a sub-set of participants reporting long-distance travel for care were interviewed (n = 31). Overall 58.2% of participants (n = 114/196) reported knowing of a closer clinic than the one they chose to attend. Having experienced enacted stigma was significantly associated with traveling for care (OR 2.31, 95% CI 1.12, 4.75, p = 0.02). Reasons for clinic choice centered on three main themes: clinic familiarity, quality of care, and stigma. Traveling for care was often viewed as an enabling strategy for remaining engaged in care by helping overcome other barriers, including stigma and suboptimal quality of care.

Exemplary Ethical Communities. A New Concept for a Livable Anthropocene

This article argues that we need to look at living examples provided by non-state communities in various regions of the world that are, perhaps unwittingly, contributing to the maintenance of the Earth’s optimal thermal balance. These fully sustainable communities have been living outside the mainstream for centuries, even millennia, providing examples in the global struggle against the degradation of social–ecological systems. They have all, to varying degrees, embraced simple forms of living that make them ‘exemplary ethical communities’ (EECs)—human communities with a track record of sustainability related to forms of traditional knowledge and the capacity to survive outside the capitalist market and nation-state system. The article proceeds in three steps: First, it condenses a large body of research on the limits of the existing nation-state system and its accompanying ideology, nationalism, identifying this institutional–ideological complex as the major obstacle to tackling climate change. Second, alternative social formations that could offer viable micro-level and micro-scale alternatives are suggested. These are unlikely to identify with existing nation-states as they often form distinct types of social communities. Taking examples from hunter-gatherer societies and simple-living religious groups, it is shown how the protection and maintenance of these EECs could become the keystone in the struggle for survival of humankind and other forms of life. Finally, further investigation is called for, into how researchers can come forward with more examples of actually existing communities that might provide pathways to sustainability and resistance to the looming global environmental catastrophe.

The Concept, Practice, Application, and Results of Locally Based Monitoring of the Environment

Locally based monitoring is typically undertaken in areas in which communities have a close attachment to their natural resource base. We present a summary of work to develop a theoretical and practical understanding of locally based monitoring and we outline tests of this approach in research and practice over the past 20 years. Our tests show that locally based monitoring delivers credible data at local scale independent of external experts and can be used to inform local and national decision making within a short timeframe. We believe that monitoring conducted by and anchored in communities will gain in importance where scientist-led monitoring is sparse or too expensive to sustain and for ecosystem attributes in cases in which remote sensing cannot provide credible data. The spread of smartphone technology and online portals will further enhance the importance and usefulness of this discipline.

Indigenous Environmental Justice within Marine Ecosystems: A Systematic Review of the Literature on Indigenous Peoples’ Involvement in Marine Governance and Management

We develop and apply a systematic review methodology to identify and understand how the peer-reviewed literature characterises Indigenous peoples’ involvement in marine governance and management approaches in terms of equity and justice worldwide. We reviewed the peer-reviewed English-language research articles between January 2015 and September 2020 for examples of Indigenous peoples’ involvement in marine governance and management using the analytical lens of environmental justice. The majority of research studies highlighted that Indigenous peoples experienced some form of environmental injustice linked to existing marine governance and management, most notably in the context of inequitable decision-making procedures surrounding the establishment and operation of marine protected areas. However, there are significant gaps in the current literature, including a notable absence of studies exploring Indigenous women and other gender minorities’ involvement in marine planning and management and the limited number of studies about Indigenous peoples living throughout Asia, the Arctic, Russia, and Africa. More studies are needed to explore collaborative and intersectional approaches, including co-governance and co-management and ecosystem-based management, and critically evaluate what constitutes inclusive, equitable, and just marine governance and management processes, practices, and outcomes for different Indigenous peoples occupying diverse social–ecological systems.

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.

Indigenizing the North American Model of Wildlife Conservation

Although a diversity of approaches to wildlife management persists in Canada and the United States of America, the North American Model of Wildlife Conservation (NAM) is a prevailing model for state, provincial, and federal agencies. The success of the NAM is both celebrated and refuted amongst scholars, with most arguing that a more holistic approach is needed. Colonial rhetoric permeates each of the NAM’s constituent tenets—yet, beyond these cultural and historical problems are the NAM’s underlying conservation values. In many ways, these values share common ground with various Indigenous worldviews. For example, the idea of safeguarding wildlife for future generations, utilizing best available knowledge to solve problems, prioritizing collaboration between nations, and democratizing the process of conserving wildlife all overlap in the many ways that the NAM and common models of Indigenous-led conservation are operationalized. Working to identify shared visions and address necessary amendments of the NAM will advance reconciliation, both in the interest of nature and society. Here, we identify the gaps and linkages between the NAM and Indigenous-led conservation efforts across Canada. We impart a revised NAM—the Indigenizing North American Model of Wildlife Conservation (I-NAM)—that interweaves various Indigenous worldviews and conservation practice from across Canada. We emphasize that the I-NAM should be a continuous learning process that seeks to update and coexist with the NAM, but not replace Indigenous-led conservation.