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A deeper meaning of sustainability: Insights from indigenous knowledge
Abstract
This article argues that different cultures and their respective knowledge systems should partake to the sustainability debate. The focus is on insights that indigenous knowledge may provide, analyzing the principles which oversee indigenous relationship with nature, like reciprocity and caretaking. These principles move from a profound sense of unity and interconnectedness and put emphasis on the importance of giving back to nature. They offer an alternative perspective on sustainability that challenges the Western view. Such a view is still focused on maintaining the possibility of exploitation and embedded in a sense of separation from nature. The article discusses the need of creating a laboratory for sustainability, that is, a genuinely pluralist space in which multiple cultural expertise can interact and mutually enrich, yet maintaining their distinction and integrity. The main motivation of such an endevor should be to redefine the notion of sustainability in a more refined and thoughtful way: this is something vital for present and future generations.
... Although Indigenous practices have traditionally helped maintain sustainability in their communities, they are not fully included in the broader sustainability framework. Indigenous knowledge and worldviews related to sustainability are still largely overlooked in policies and global strategies (Buschman, 2021;Mazzocchi, 2020;Rajput and Jadhav, 2023). ...
... Several Indigenous societies across Africa, Oceania, Asia, and the Americas share similar beliefs in the interconnectedness of the cosmos (Alokwu, 2015;Frandy, 2018;Mazzocchi, 2020). They view the cosmos as a single reality that encompasses both visible and unseen forms, and human existence is seen as being intertwined with nature and the divine. ...
... Other principles, words, and phrases of Global South Indigenous groups also illustrate this interconnectedness. North American indigenous phrases like Aho Mitakuye Oyasin or hishuk'ish tsawalk (every aspect is unity, or all creatures are united) suggest that all that exists is part of an entireness since everything is made of the same essence or «life breath» (Mazzocchi, 2020). Thus, there is no human over nature or its fellow humans; as an individual, livelihood is only sustained by other life formscommunities and mother nature. ...
The climate crisis and unsustainable economic practices are reinforced by colonial values like nature instrumentalism and individualism, which shape global sustainability agendas. In contrast, Indigenous values grounded in a holistic understanding have fostered communal sustainability for centuries but remain underrepresented in sustainability practice. This paper compares Indigenous worldviews alongside modern cultural worldviews. Additionally, it examines different sustainability proposals and practical examples of Indigenous principles in policy and business settings (such as urban policy or consulting firms). Results suggest that Indigenous values linked to interconnectedness foster sustainable lifestyles and community and nature protection. However, values that disrupt human-nature connections hinder sustainability transformations. Contributing to the literature gap on worldviews and sustainability, this work aims to bridge fragmented knowledge of Indigenous sustainability proposals by mapping their principles and providing practical examples to inform policy and practice. Ultimately, this study highlights the need to integrate Indigenous perspectives for genuine transformation in sustainability practices.
... An appropriate path to a sustainable Arctic involves a shift away from solely being and becoming learners and achievers who do things better towards community leaders and contributors to society, who are doing better things (Buchanan and Kern, 2017). Even a small shift in mindset from self-interest (e.g., taking) to group interest (e.g., giving) could have large and positive consequences for both Indigenous self-determination and sustainability (Mazzocchi, 2020). Moving forward, we ask Arctic social scientists and policy makers to be mindful of the important distinctions between individual learning and community leadership and between selfachievements and contributions to society. ...
... These networks of relationships are maintained through care, respect, balance, reciprocity, and contributions to the common good (Muller et al., 2019;Cajete, 2020;Hickey, 2020;Ramos, 2021;Langdon et al., 2023;Tagalik et al., 2023;. Moreover, Indigenous social relationships and the responsibilities inherent to them include both human beings and non-human beings (Nadasdy, 2007;Mazzocchi, 2020;Virtanen et al., 2020;Langdon et al., 2023). ...
... In all models of sustainability, the proponents and practitioners strive to maintain or sustain things or actions of value that will perpetuate a way of living and continue existence. Indigenous relational sustainability (Langdon, 2019) is rooted in Indigenous ontologies and therefore grounded in Indigenous beliefs about Indigenous Peoples' positions and roles within the environment, including relational accountability, Indigenous reciprocity, community well-being, caring for the land, and taking care of other people and non-human beings (e.g., Kimmerer, 2013;Brooks and Bartley, 2016;Kealikanakaoleohaililani and Giardina 2016;Mazzocchi, 2020;Virtanen et al., 2020;Tagalik et al., 2023). Since it is part of Indigenous ontology, Indigenous sustainability is inherently part of Indigenous-led and self-determined social science and a core pillar of the framework. ...
The Peoples of the Arctic and Arctic health and sustainability are highly interconnected and essentially one and the same. An appropriate path to a sustainable Arctic involves a shift away from individual learning and achieving toward community leadership and the betterment of society. This article draws upon mindset theory from Western psychology and Indigenous relational accountability to propose and outline a model for achieving sustainability in the Arctic. The geographic focus is the North American Arctic. The principles of the argument and the foundations of the model may apply across the Circumpolar North. The paper is a call to action for social scientists and policy makers in the Arctic to implement an Indigenous-led and self-determined social science. Empowering and supporting Indigenous leaders and scholars to direct and conduct autonomous social science research would inherently produce well-being and sustainability for Indigenous communities and regions. The arguments are supported by an inductive analysis of peer-reviewed literature, and the model is organized and illustrated using a schematic of concentric circles. The foundational elements of the model include: Indigenous sovereignty, Indigenous ontology, Indigenous models of sustainability, and Indigenous scholarship. Environmental scientists, resource managers, and policy makers are directed to better understand, accept, and support Indigenous science as a comprehensive and valid knowledge system; change how they use key terminology in research; rethink research roles; and amend processes and timelines for research development and funding. To achieve the desired outcomes for community well-being and Arctic sustainability, Arctic social scientists should seriously consider centering Indigenous science, especially in Indigenous communities.
... Pengelolaan pertanian berkelanjutan tidak hanya berfokus pada teknik pertanian, tetapi juga pada pemeliharaan hubungan spiritual dengan tanah dan alam. Pengelolaan pertanian berkelanjutan dalam komunitas adat sering kali dipandu oleh prinsip-prinsip spiritual yang mengedepankan harmoni antara manusia dan alam (Vázquez-Maguirre, 2020; Mazzocchi, 2020;Sharma, dkk., 2020;Turner, dkk., 2022). Komunitas ini cenderung memiliki pengetahuan lokal yang mendalam tentang ekosistem mereka, yang memungkinkan mengelola sumber daya alam secara berkelanjutan. ...
... Hubungan dialektik antara struktur dan agensi dalam konteks eco-spirituality menunjukkan bahwa meskipun struktur sosial dapat membentuk praktik dan nilai-nilai komunitas, individu juga memiliki kemampuan mengubah dan menafsirkan struktur tersebut (Spencer, 2022;Sayem, 2021). Dalam komunitas adat, individu yang terlibat dalam praktik spiritual mungkin menemukan cara baru dalam berinteraksi dengan lingkungan mereka, yang pada gilirannya mempengaruhi norma dan nilai yang ada (Ford, dkk., 2020;Turner, dkk., 2022;Mazzocchi, 2020). Eco-spirituality dalam tradisi komunitas adat Tajakembang menunjukkan bahwa pengelolaan lingkungan dan sumber daya alam tidak hanya berfokus pada aspek ekonomi tetapi juga pada aspek spiritual (Kanu, 2022b;Kanu, 2021;Onebunne dan Okechukwu, 2021;Omoyajowo, dkk., 2023). ...
This research discussed eco-spirituality in the tradition of the Tajakembang, Cilacap indigenous community, with a focus on sustainable agricultural management and cultural socio-ecological system resilience.Using an ethnographic approach and qualitative analysis, this study illustrated how these communities integrated spiritual and Islamic values in their agricultural practices, thereby creating a sustainable and resilient agricultural system, referring to the development of a harmonious relationship between humans and nature, as well as the integration of Islamic values oriented towards environmental balance. The application of community resilience theory and social practice theory in this study provided a critical perspective to analyzed the dynamic interaction between structures and agencies in social relations.This research contributed to the understanding of eco-spirituality in indigenous community traditions, by emphasizing its role in sustainable agricultural management, resilience of cultural socio-ecological system and the integration of various values. Cultural socio-ecological system resilience refered to the ability of communities to adapted and to survived in the face of environmental and social changes. Eco-spirituality values strengthened the resilience of the Tajakembang indigenous community, for example, the practice of sharing resources and traditional knowledge could increase the community's adaptation capacity to climate change.
... In this regard, they have much to contribute when thinking about transformative futures needed to address the pressing human challenges faced across the globe. In addition to this is the perspective of their specific place-based knowledge and desire to continue to live in and sustain these places (Forest Peoples Programme 2020), as well as their unique knowledge systems, worldviews, and perspectives on time and the future (Mazzocchi 2020;Parsons et al. 2017). ...
... Our review was inspired by the recognition that Indigenous peoples can contribute innovations in futures thinking as a result of holding unique knowledge systems, worldviews, and perspectives on time; and of many of them already living in a post-apocalyptic situation resulting from colonialism (Mazzocchi 2020;Parsons et al. 2017). We discovered an inspiring example that delivered on this potential: the 2018 Sámi Márkomeannu festival set 100 years in the future which foresees the Earth transformed by climate change and social inequalities, where only Indigenous peoples have managed to preserve nature and culture in isolated enclaves framed as Indigenous sanctuaries. ...
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 their desired futures. Indigenous people have the potential to make significant contributions to futures thinking because of their 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. A body of literature is emerging where Indigenous peoples contribute to and lead futures thinking approaches; however, this literature is diffuse and highly diverse in its approaches and terminology. Thus, 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.
... These knowledge systems are not only factual but also embedded in cultural and spiritual beliefs, values, and practices. They emphasize the importance of sustainable resource management, harmony with the environment, and respectful coexistence with flora and fauna (Mazzocchi 2020). Indigenous communities deeply respect and value the intricate relationships between plants, animals, and the overall ecosystem, understanding that any disruptions to this balance can have far-reaching consequences (Domínguez and Luoma 2020). ...
... Sharing knowledge is a core principle, with insights passed down through generations via oral traditions, storytelling, and community practices. This sharing extends beyond Indigenous communities to neighboring groups and wider society, promoting the exchange and preservation of wisdom (Johnson et al. 2016;Mazzocchi 2020). ...
Climate change is a critical global issue with far‐reaching implications for the environment, society, and economy. Political ecology examines the relationship between political systems, social inequalities, and ecological concerns in relation to climate change. It focuses on how power dynamics, resource allocation, and political decisions influence vulnerability, adaptation, and mitigation efforts, highlighting the intersectionality between politics, ecology, and climate change impacts. Climate change in the Arctic is having profound geopolitical, environmental, and socioeconomic impacts on Indigenous Peoples. However, few, if any, studies have examined these interactions from a political ecology standpoint. Herein, we review and analyze the complex relationships and power dynamics that shape and are shaped by climate change in the Arctic through a political ecology lens, developing an understanding of how political, economic, and social factors interact to drive climate change impacts and responses. We introduce the term Arctic Political Ecology to understand these dynamics. The paper examines the significance of Indigenous knowledge, environmental governance, and Indigenous Peoples' sovereignty in control over productive resources, promoting sustainable practices, and addressing the challenges posed by climate change. We highlight the need for a comprehensive approach that considers the political ecology of climate change in the Arctic to understand the interplay of capitalism, colonialism, and resource exploitation.
... Therefore, they are compelled to resort to unaccounted indigenous waste management practices in the absence of formal services to manage waste. Given that overall solid waste management (SWM) is a substantial environmental challenge for rural local governments of developing countries [24,34], if not managed with caution, it can impede the realization of the Sustainable Development Goals (SDG), particularly SDG 3 that strives to advance good health and well-being. However, in as much as indigenous knowledge is extensively associated with promoting sustainability practices, Madonsela et al. [23] have noted with concern that this assertion only remains a fallacy in the indigenous solid waste management discipline. ...
... This is the first study to evaluate the sustainability of indigenous solid waste management practices systematically and comprehensively within the rural communities of South Africa, to the best of the authors' knowledge. (SWM) is a substantial environmental challenge for rural local governments of developing countries [24,34], if not managed with caution, it can impede the realization of the Sustainable Development Goals (SDG), particularly SDG 3 that strives to advance good health and well-being. However, in as much as indigenous knowledge is extensively associated with promoting sustainability practices, Madonsela et al. [23] have noted with concern that this assertion only remains a fallacy in the indigenous solid waste management discipline. ...
Solid waste disposal methods within indigenous communities present unique challenges and opportunities for sustainable development. However, the current knowledge on solid waste management focuses on formal waste collection systems, neglecting the practices and sustainability aspects of solid waste management in indigenous communities. Thus, it becomes imperative to undertake research studies that evaluate the sustainability of these practices as they play a pivotal role in ensuring sustainable development. The current study systematically evaluates the views and judgments associated with the sustainability aspects of indigenous waste management practices in the rural communities of South Africa using the Analytic Hierarchy Process (AHP) model. The data analysis was carried out using the AHP model. The findings of this study showed that the rural communities of Bushbuckridge Local Municipality prioritize the sustainability of the environment (weight: 0.590) over the economic (weight: 0.240) and social sustainability (weight: 0.165) based on the AHP evaluative framework. The validity of the priorities was tested through the computed degree of consistency (<10%) and an eigenvalue of 5.107. Furthermore, according to the assessment in the current study, the AHP evaluative framework dominantly prioritizes the sub-criteria of environmental sustainability (composting) at a responding rate of over 70% almost across all indigenous communities except for Acornhoek (30%), Casteel (25%), and Mambumbu (24%). Likewise , the sub-criterion of social sustainability, which is associated with communal cleaning labor, was found to be of extreme importance (60%), outperforming taboos (10%) that are anchored in cultural and spiritual beliefs. With a response rate > 50%, waste trading proved to be of economic efficacy. Using the AHP model to evaluate the sustainability aspects associated with indigenous solid waste management practices addresses a substantial gap in the comprehension of the role of indigenous knowledge towards sustainability in the discipline of solid waste management. However, it also offers a valuable sustainability perception that is associated with indigenous waste disposal methods that local governments and policymakers should include for consideration in integrated waste management plans. This can lead to the development of waste disposal programs that are well-coordinated and in accordance with indigenous sustainable waste management practices that advance the circular economy and promote environmental protection.
... Indeed, vast areas of the world are now effectively the hinterland of cities. Calls have been made to address this. For example, contrast globalization, a lived experience throughout the world, with the inclusion of indigenous knowledge for preventing further biodiversity loss (Mazzocchi, 2020) and reflecting on societal adaption, for example climate-induced resettlements of cities in the Anthropocene (Whyte et al., 2019). The challenge of making changes is due to the fact that current modes of organizing economic activities are based on the prevailing narrow economic logic rather than on environmental, social and cultural values (Gasparin et al., 2020a), and these are damaging the Earth System. ...
... However, further research is needed to develop theories of public administration drawn from other examples such as the relationship between practices of rewilding and urban administration, and those drawn from other settings (coastal regions, rural and/or mountainous regions). Other sources might include research into the practices and cosmologies employed by indigenous peoples around the world and their relationships with their surroundings (Mazzocchi, 2020). In order to do so, we also need to develop new innovative methods that allow us to include critical fabulations of future scenarios in order to create new cutting-edge organizational theories and modus operandi through relational epistemology. ...
Public value and city governance are fundamental notions in contemporary settings, but, currently conceived, they are not fit for the challenges presented by the proposed new epoch of geological time—the Anthropocene. Walking through the locked-down streets or calle of Venice, we face the sudden emptiness that starkly reveals the impact of human activity on the city and its waterways. Reflecting on the walk, our starting point is to problematize how a city organizes and manages public value and what actually constitutes public value. In this, we develop a new definition, “New Public Value for the Anthropocene Epoch” (NPVA), which expands the notion of public value through the questions: “who” is it valuable to do things for, beyond humans and economic actors, building on a relational epistemology to incorporate the planet and its biosphere; and “what” is valuable to do, in order to ensure the inclusion of social, environmental, and cultural values alongside economic values. We conclude by arguing that NPVA is organized across scales in a manner that embeds global attentiveness toward local ecosystems solutions to drive the global response to the environmental crisis we all face.
... It is widely documented, for example, that poor and marginalized communities disproportionately enjoy fewer benefits of industrialization, but disproportionately bear more of its costs and consequences (Adams, Klinsky, and Chhetri 2020;Harlan et al. 2015;Mendis et al., 2023). Given our situation in Puerto Rico, fully understanding unsustainable practices and sustainable solutions requires inquiry of indigenous practices prior to industrialization, and invitations to reincorporate indigenous knowledge (Kimmerer, 2013;Mazzocchi 2020;Tom, Sumida Huaman and McCarty, 2019;Zidny, Sjöström and Eilks, 2020). ...
... While Western knowledge has contributed to our understanding of this crisis (Rockström et al. 2023), it has become clear that this knowledge alone cannot fully address the complexities of human-induced changes in Earth systems (Lam et al. 2020, Norström et al. 2020, Moreno-Cely et al. 2021, Schneider et al. 2021, Trisos et al. 2021. Therefore, transdisciplinary approaches that facilitate dynamic exchanges between different knowledge systems are essential to create socioecological understandings that inform effective interventions toward a safe space for life on our planet (Tengö et al. 2014, Lam et al. 2020, Mazzocchi 2020, Moreno-Cely et al. 2021 The transdisciplinary knowledge production approach emphasizes the integration of diverse forms of knowledge, drawing on the participation and expertise of a range of stakeholders and incorporating multiple disciplines, practical knowledge, and a spectrum of competencies throughout the process. In a 2015 definition, Polk emphasized the significance of practitioner and researcher collaboration in all aspects of the knowledge production process, including problem formulation, knowledge generation, application in scientific and practical contexts, and mutual quality control of scientific rigor, social soundness, and effectiveness. ...
Western knowledge, when complemented by other sources of knowledge, can more effectively address the global environmental crisis. Indigenous knowledge provides enriching perspectives from societies that have lived sustainably with their environments for centuries. A transdisciplinary knowledge system is crucial to achieve a safe space for life on the Earth. Several conceptual frameworks have contributed to transdisciplinary knowledge co-production, but concrete methodologies are needed. Here, we present a novel and decolonial methodology, TAPARA: Transdisciplinary Adaptive Participatory Action Research, for knowledge co-production with Indigenous Peoples. Originally stemming from a case study on indigenous agriculture, it is grounded on 6 principles in 3 layers (ontological, epistemological, and methodological) articulated in clear-cut but flexible steps for transdisciplinary research. TAPARA is developed within an agreed commitment framework in 4 dimensions (ethical, directional, methodological, and logistic). Its main strength comes from contributions from Indigenous researchers in their communities, using Indigenous language and according to Indigenous customs and time concept. Navigating across cultural, geographical, and cognitive dimensions, TAPARA embraces complexity. It makes significant progress in transdisciplinary knowledge co-production, but challenges remain.
... Indigenous knowledge (IK), often referred to as traditional or local knowledge, encompass social and ecological practices and beliefs that address the relationships among living beings, including humans, and their environments (UNESCO n.d.). IK provides a distinct view on sustainability, emphasising reciprocity and stewardship over exploitation (Mazzocchi 2020). It has enabled Indigenous communities to effectively address ecological and developmental challenges and holds valuable potential for advancing sustainable development goals (Magni 2017). ...
Technological advancements such as digitalisation and automation are propelling significant changes in the construction sector, known as Construction 4.0. While research on Construction 4.0 is on the rise, there is limited exploration of integrating Indigenous knowledge (IK) into its adoption. This study aims to uncover the potential ways to integrate IK, specifically mātauranga Māori, into the strategy for applying Construction 4.0. A systematic review approach was employed to identify the current state of integration between IK and Western science. The review found some integration of IK in Western science and engineering spaces, but noted a scarcity of studies on its intersection with Construction 4.0. Intersecting IK was found to potentially enhance the success of engineering projects and initiatives, including those related to the Construction 4.0 transformation and sustainable development. Nonetheless, this intersection still needs to be explored, and a comprehensive intersection protocol is required to fully leverage the potential benefits.
... Teaching with sustainability in mind requires the problematising of each of these areas in order to challenge and interrogate our existing ways of knowing, ways of making sense, ways of thinking, ways of being, ways of feeling and ways of relating. It is in these reflexive spaces that we need to consider other knowledge systems, such as Indigenous/First Nations, that reframe the privileged place of Western scientific and neoliberal thought (Mazzocchi 2020), as well as post-human and transhuman perspectives (see Blaikie, Daigle and Vasseur 2020, for West et al. 2020). Another central aspect feature of sustainability in education is the need to move beyond subject discipline boundaries that artificially delineate conceptions of knowing, curriculum and knowledge creation. ...
... As such, advocacy for environmental values ultimately motivates behaviors that are friendly to the environment. personal behavior becomes a reflection of the interrelatedness, interconnectedness, and dependence that we have as members of the global community (Mazzocchi, 2020) which refers that environmental stewardship, in context, reflects a belief that human beings inhabit communities both defined geographically and comprising the many species that inhabit their homes. Here, the concept of home illustrates a faith and spiritual proposition based on beliefs that a larger creative power exists and where inhabitants of our communities are charged with responsibilities of care and management that attend such steward concepts. ...
This paper assesses green practices and corporate environmentalism in international business management. It examines sustainability activities in different industries, emphasizing the strategies companies adopt to achieve sustainability and economic performance simultaneously. Drawing on corporative environmental reports, sustainability audits and green performance indicators, this study reveals the motivators and barriers to implementing environmentally sustainable practices. The study sheds the light on how firms can adopt eco-efficient technologies, waste management, and resource optimization to enhance their competitive advantage and meet organizational environmental responsibilities. The proposed research advances the knowledge of corporate stewardship and offers practical recommendations for organizations interested in improving environmental responsibility.
... According to [32], indigenous knowledge, which encompasses the traditions, practices, and worldviews of indigenous communities, gives unique perspectives on sustainable living, community well-being, and the human relationship with the environment. However, despite its significance, IKS has been marginalized in formal education systems, which have traditionally prioritized Western epistemologies [19,49]. ...
This study explores the integration of Project-Based Learning (PBL) within the higher education context, focusing on sculpture learners' projects based on Ghanaian Adinkra symbols and their engagement with Indigenous Knowledge Systems (IKS). The primary aim of this research is to examine how PBL enhances sculpture learners' understanding and appreciation of Adinkra symbols while also assessing the broader impact of PBL on their interaction with indigenous knowledge systems. Sculpture learners participating in this study were tasked with developing projects that incorporated Adinkra symbols, thereby connecting their creative practice with the rich cultural narratives embodied in these symbols. Through this process, learners were not only encouraged to produce art but also to interpret, analyse, and engage with the cultural meanings and historical significance of the Adinkra symbols. A qualitative research methodology was employed, using semi-structured interviews, participant observations, and project evaluations to gather data. Findings from the study suggest that PBL significantly enhances learners' appreciation for and understanding of indigenous knowledge systems by providing them with the tools to interpret cultural artefacts within their historical and social contexts. To collaborate with indigenous communities, art educational institutions should build partnerships with local indigenous communities, cultural experts, and artisans to co-create projects and learning experiences for learners.
... Broadly defined, sustainability advocates for a holistic approach to living within our means, enjoying a quality of life that does not compromise that of future generations. This includes a deep sense of responsibility to protect the planet's integrity while supporting the well-being and prosperity of both present and future inhabitants (Mazzocchi, 2020). A core principle of sustainability is intergenerational equity, which asserts that future generations have a right to access essential resources for their survival and growth (Sanson & Burke, 2020). ...
Governments and other entities around the world are becoming more aware of the need to promote sustainable living. Today, some institutions have a policy on sustainability in any field. This understanding has led to the organization of various courses and educational materials being published in all areas of education, including English language instruction (ELT). This article examines how ELT is promoting environmental sustainability. How ELT contributes to sustainability can be divided into three broad categories: direct, collaborative, and teacher-based. This article also examines and analyzes these categories, as well as proposes the best way to strengthen the focus on sustainability through a variety of approaches. Collaboration between ELT teachers and teachers from other fields is an important way, but also a concept that is often overlooked. Therefore, teacher training programs should focus on teaching the principles of sustainability, not just teaching skills, regardless of sustainability skills. English teacher training programs should support innovation for sustainability, not just English teaching methods, and finally, future studies should examine the effectiveness of this combination.
... Interactions between poultry farmers and African wildcats often result into negative perceptions about, and attitudes toward wildlife species [32], especially when associated with socio-economic and nutritional value [1,33]. Here, perception refers to the interpretation of sensation to create an experience out of the human-wildcat interaction, with a focus on sustainability from poultry farmers' perspective [34]. Attitude denotes farmers' disposition to react positively or negatively to depredation events [35]. ...
African wildcats (Felis lybica) cause considerable poultry losses to poultry farmers in African rural areas through predation, and contribute to human food insecurity, loss of income and livelihood, and social well-being. Unable to manage poultry farmer-wildcat conflicts, the affected poultry farmers reduce their support to wildlife conservation and resort to retaliatory killings of African wildcats and other wildlife, mainly by secretly using poisons and traps. Such a human-carnivore conflict becomes protracted due to poor anti-predator responses implemented by the poultry farmers and wildlife management authorities. In this study, we used 101 semi-structured questionnaires to evaluate poultry predation by African wildcats occurring adjacent (approximately between 7 and 68 km) to Zambia’s Lower Zambezi National Park in Chiawa Game Management Area by focusing on local poultry farmer knowledge, attitudes and practices. The study’s Generalized Linear Model showed that season (i.e., hot-wet season), time (i.e., night) and countermeasures (i.e., absence of wire fences) were the primary predictors of poultry predation by African wildcats, while low tree cover and education attained by the poultry farmers were the secondary factors. The rate of chicken loss per year/poultry farmer was 19.1 ± 1.3 SE. We suggest strengthening farmer-based countermeasures, such as small-mesh fencing to protect poultry from African wildcats, and sensitisation programmes by wildlife managers for poultry farmer transformation towards supporting conservation alongside conservation planning in these human-dominated-wildlife landscapes for improved farmer-African wildcat co-existence, particularly in the hot-wet season and night-time when the poultry losses from attacks by African wildcats spike.
... They deduce that parental influence does not always work the same way due to cultural, social, financial, and environmental influences. Sustainable ways of living are deeply rooted in some cultures and are passed down from one generation to the next (Jabareen, 2008;Mazzocchi, 2020). Culturally sensitive educational strategies are needed for parental guidance to be responsible in their choices. ...
This study presents a novel dynamic model utilizing a Markov process to investigate the influence of parental guidance and responsible consumption education on consumer behaviour over time. Unlike traditional static models, which often fail to account for the evolving nature of the behaviour, our approach captures the continuous transitions between different consumption states, highlighting the significant role of education in shaping long-term consumption patterns. Central to the model is the integration of a “Teaching” variable within the Markov equations, which quantifies the impact of parental education on decision-making processes. The model’s validity is reinforced through mathematical proofs using the Chapman-Kolmogorov equation and is further supported by empirical evidence illustrating the effectiveness of parental guidance in promoting responsible consumption among children. Key findings indicate that incorporating parental guidance into the model reduces the probability of individuals remaining in high-consumption states, promoting a shift towards more sustainable behaviours. This dynamic approach also re-examines the concepts of resource substitution and sustainable behaviour, providing actionable insights for policymakers. Specifically, the study suggests that early educational interventions can serve as a potent strategy to counteract consumerism and foster environmental sustainability. The implications of these findings are far-reaching, offering valuable guidance for policymakers, educators, and businesses. For policymakers, the study emphasizes the need to integrate sustainability education into national curricula and parental programs. Educators are encouraged to develop collaborative initiatives that involve parents in reinforcing these lessons at home, while businesses are advised to align their strategies with sustainability principles to meet the growing demand for eco-conscious products.
... The integration of local knowledge and community involvement in ecotourism planning is crucial for creating sustainable and successful initiatives (Samal & Dash, 2024;Svіtlichna et al., 2024;Wells et al., 2020;Zainal et al., 2024). Local communities possess valuable insights into their environment, traditions, and practices, which can enhance the authenticity and appeal of ecotourism offerings (Burgos-Ayala et al., 2020;Gordon (Iñupiaq) et al., 2023;Kohsaka & Rogel, 2019;Mazzocchi, 2020). Engaging communities in decision-making processes not only fosters a sense of ownership but also ensures that the benefits of ecotourism are equitably distributed. ...
This qualitative study explores the efforts of the Sumenep District government in developing community-based ecotourism, focusing on the potential of marine tourism and small islands on Madura Island. Despite the commitment to promoting ecotourism through branding initiatives such as the tagline “Sumenep: The Soul of Madura” and the slogan “Golden Triangle Islands” highlighting Gili Iyang, Gili Labak, and Gili Genting several challenges hinder progress. These include unequal tourist distribution among the islands, inadequate infrastructure and accommodation, poor coordination in tourism management, and inefficient resource utilization. The research aims to describe and analyze governmental efforts, identify potential ecotourism types, uncover obstacles preventing optimal development, and propose a development model for community-based ecotourism. Findings indicate that significant gaps in infrastructure and management must be addressed to leverage the islands' ecotourism potential effectively. The study concludes that a comprehensive strategy, including robust regulatory frameworks, is essential to ensure sustainable and protected ecotourism in the Golden Triangle Islands, ultimately benefiting local communities and preserving natural resources.
... The preservation and revitalisation of these knowledge systems are increasingly seen as vital to maintaining cultural identity and heritage in a rapidly globalising world (Perera, 2023). Educational policies aim to help learners achieve something at the end of a particular education cycle (Mensah et al., 2023;Aidoo & Mensah, 2024) According to Mazzocchi (2020), indigenous knowledge, which encompasses the traditions, practices, and worldviews of indigenous communities, gives unique perspectives on sustainable living, community well-being, and the human relationship with the environment. However, despite its signi cance, IKS has been marginalized in formal education systems, which have traditionally prioritized Western epistemologies (Dei, 2010;Semali & Kincheloe, 2011). ...
This study explores the integration of Project-Based Learning (PBL) within the higher education context, focusing on sculpture students' projects based on Ghanaian Adinkra symbols and their engagement with Indigenous Knowledge Systems (IKS). The primary aim of this research is to examine how PBL enhances sculpture students' understanding and appreciation of Adinkra symbols while also assessing the broader impact of PBL on their interaction with indigenous knowledge systems. Sculpture students participating in this study were tasked with developing projects that incorporated Adinkra symbols, thereby connecting their creative practice with the rich cultural narratives embodied in these symbols. Through this process, students were not only encouraged to produce art but also to interpret, analyse, and engage with the cultural meanings and historical significance of the Adinkra symbols. A qualitative research methodology was employed, using semi-structured interviews, participant observations, and project evaluations to gather data. Findings from the study suggest that PBL significantly enhances students' appreciation for and understanding of indigenous knowledge systems by providing them with the tools to interpret cultural artefacts within their historical and social contexts. To collaborate with indigenous communities, art educational institutions should build partnerships with local indigenous communities, cultural experts, and artisans to co-create projects and learning experiences for students.
... Of particular relevance are the tensions between economic growth and environmental limits, which are fundamental to sustainable development -a concept which underpins the UN Conference on Environment and Development from which the BE paradigm emerged. In response have emerged practices which aim to place natural capital and governance, especially active community participation and use of indigenous knowledge, at the centre of sustainable development (e.g: Armitage et al 2019; Bansal et al 2024; Mazzocchi, 2020). Inequities arising from globalisation and resource capture (e.g.: Margulis et al., 2013: Barbesgaard, 2018) have led to efforts to achieve socially and environmentally just outcomes for communities (e.g. ...
The Blue Economy is a recent development paradigm, created in response to a refocusing of sustainable development during preparations for the UN Conference on Environment and Development in 2012 in which the ‘green economy’ was proposed. Coastal and island States called for a ‘blue’ equivalent. In the years since the ‘blue economy’ has been enthusiastically received by many, but its exact nature remains uncertain and contested. In this paper I examine in more detail the practices, the technologies, the materialities, of the BE ‘dispositif’ to address the question of ‘place’, as it is only in the context of place, I argue, that we can really understand how the Blue Economy is enacted. In doing so, I make the argument that the Blue Economy is a ‘security dispositif’ (referencing Michel Foucault) and that to govern Blue Economy places well, we need to pay attention to the emergent space-time relations of the dispositif ‘in place’. Finally, I argue for a rethinking of economy and of blue economy governance, drawing on relational analysis of empirical cases in Kenya to call for a blue economy that is more sensitive to communities and the places they inhabit – a blue œconomy.
... The concept of "buen vivir" (or Sumak kawsay)-the sustainable "good life"-for instance, builds on the notion of self-sufficiency [46]. It takes into account the experiences gained by many indigenous cultures, from Africa and Latin America, and can also call on the moral foundations of a number of cultures and religions, including Buddhism and the Catholic Church [47][48][49][50]. Admittedly, such lifestyles cannot be transferred easily to an highly industrialized society. ...
The decades after the Second World War have seen economic growth and prosperity on an unprecedented scale. Yet this incredible turnover of raw materials and energy into goods and eventually waste has brought our planetary systems close to their limits, as witnessed most prominently, yet not exclusively, by climate change and mass extinctions. Changing towards a greener, more sustainable and circular economy without limiting our economic wealth is attractive—yet this change does not seem to be easy or speedy enough to save the planet, its eco- and social systems, and its inhabitants. In contrast, moving towards an economy less demanding on energy and raw materials, and focusing more on the pursuit of immaterial forms of satisfaction and happiness, requires an alternative form of hedonism. By cerishing quality time rather than heaps of money, and social interactions rather than material goods, even a finite planet may allow sustainable and indeed infinite forms and amounts of prosperity.
... In such a context, the eco-sensibility of the Indigenous communities showcases the importance of native environmental practices as a means to sustainability. These Indigenous communities have developed a unique ecosophy, a deep understanding and reverence for the natural world, which forms the foundation of their sustainable practices (Mazzocchi 2020). This ecosophy can be understood by examining their intergenerational variation of environmental perception, as well as their perception of selected domains of environmental resources and recent environmental changes. ...
North East India harbors unique Indigenous cultural identities intertwined with diverse biodiversity, encompassing a myriad of plant and animal species, and livelihoods intricately linked to ecological dynamics. The native communities of this region have been stewards of their natural resources for centuries, integrating their religious beliefs and spiritual practices to exercise sustainable resource management. This paper seeks to investigate the existing approaches to effective management of resources for long-term sustainability as practiced by the North East Indian Indigenous communities, with an emphasis on the cultural aspects embedded in their religious practices. By examining various conservation processes and management strategies developed by the native groups of North East India, the paper highlights the strategic measures adopted by these communities, including the use of religious knowledge and practices in conserving plant and animal species, sacred groves, and the environment as a whole.
... Our ancestors' daily activities, practices, beliefs, values, traditions, and local knowledge are geared toward sustainable practices. Mazzocchi (2020) commends the unique perspectives of indigenous or local people, emphasizing the importance of giving back to nature. The first author, a member of the Newar Community from Kathmandu Valley in Nepal, recalls her childhood experiences. ...
Place-based knowledge, a legacy from our ancestors, is inherently sustainable. However, modern lifestyles have eclipsed this wisdom, leading to environmental issues such as land and water pollution. Similarly, the current pedagogical practices often fail to connect place-based knowledge. It resulted in a deviation of students' contextual learning. Thus, this paper explores the integration of place-based knowledge into pedagogy, fostering students' contextual engagement and promoting sustainable living. The guiding research questions for this study are how can integration of place-based knowledge in the pedagogical practice lead to contextualized learning and sustainability? and how can researchers, teachers, and community members incorporate place-based knowledge into pedagogical practices for contextualized learning and sustainability? This article identifies pertinent issues by subscribing to participatory action research and devises collaborative solutions with teachers, co-researchers, and the community. The study involved four teachers from a seventh-grade class in a school in Lalitpur, Nepal. The findings revealed that integrating place-based pedagogical practices helped students connect with their ancestors' knowledge about their local and its relationship with nature, thereby facilitating contextual knowledge construction. This study asserts that integrating place-based knowledge into pedagogical practices equips learners to address present and future environmental issues effectively.
... IK provides direction for people's survival politically, economically, spiritually, socially and it also defines a worldview of people. Furthermore, it allows people in various communities to gain a deeper understanding of the situations experienced by humans in cases where they failed to resolve specific problems (Mazzocchi, 2020). IK enhances the development of capabilities of people to comprehend the world in a simple manner as understanding the human self. ...
... Integrating indigenous African perspectives fosters innovative approaches to knowledge production by challenging traditional research methodologies and fostering collaborative, participatory, and community-driven research. According to Mazzocchi (2020), integrating indigenous knowledge into research can lead to innovative approaches that move beyond the conventional, unidirectional transfer of knowledge and adopt participatory, collaborative, and emancipatory research methodologies. Such approaches promote engagement with local communities, co-creation of knowledge, and empowerment of marginalized voices, ultimately generating more contextually relevant and transformative outcomes. ...
Indigenous African traditional practices provide a significant foundation for challenging the legacy of colonialism and fostering the reclamation of cultural identities. This chapter explores the critical role of indigenous African traditional practices in fostering cultural and intellectual revitalization while actively engaging in the process of decolonization. By examining the rich heritage of indigenous African traditions , this chapter argues that these practices offer valuable insights and pathways towards reclaiming cultural identities, challenging dominant colonial narratives, and decolonizing intellectual frameworks within African societies. Drawing on multidisciplinary perspectives from anthropology, sociology, cultural studies, and postcolonial theory, this chapter proposes a comprehensive framework for assessing the transformative potential of indigenous African traditions in cultural and intellectual revitalization.
... Indigenous and scientific knowledge are not engaged in a "credibility contest" (Trosper and Parrotta, 2012), and they should instead be considered on equal footing. Scientific "validation" of Indigenous knowledge is futile at best, and carries a risk of perpetuating power imbalances (Mazzocchi, 2020). In fact, the intrinsic properties of Indigenous knowledge make it complementary to scientific knowledge in several ways. ...
... Hence, we argue that sustainability science and its perspective on the functioning of knowledge systems through systems thinking (Apetrei et al. 2021;Cornell et al. 2013;Mazzocchi 2020;Tàbara and Chabay 2013) can provide valuable insights in the role of different types of knowledge in international development cooperation projects that aim to create change for sustainability. To this end, we apply system theory and utilize system properties (paradigms, design, structures, and resources) (Abson et al. 2017;Meadows 1999) as an analytical tool to map the knowledge existing amongst CDC actors, in order to provide a broader reflection of how knowledge is being framed by development actors in Eastern Europe. ...
Knowledge is an essential determinant and component of the international development cooperation agenda and projects. Therefore, it is vital to understand and reflect on how knowledge in international development cooperation is created, what knowledge counts, and how it influences the planning, implementation, and outcomes of international development cooperation projects. In this paper, we critically examine the knowledge system of the development cooperation of the Czech Republic, an emerging donor country, by applying system theory and utilizing system properties as an analytical tool. To this end, we carried out a multi-phase qualitative research with actors from the Czech Republic and Zambia. Subsequently, we analysed the knowledge system properties and identified those often overlooked by development actors, such as taboos, mistrust, and development burden, revealing how knowledge flows can be obstructed by these characteristics. In addition, we compiled a set of suitable interventions to tackle the overlooked system properties and foster knowledge cross-fertilisation. These interventions include, among others, active engagement of traditional leaders, active work with narratives of success, and introducing action-reflection-reaction cycle into the development practice. Furthermore, the proposed interventions clearly emphasize the need for more collaborative and transdisciplinary processes. Finally, we discuss that it is essential to uncover deep layers of the international development cooperation knowledge system to shift and leverage it towards more inclusive and just outcomes.
... Practitioners can be informed by diverse cultural perspectives that challenge the paradigm from one of taking to one of giving. This change in perspective can have a rippling impact on reducing our carbon footprints and protecting people and the land from exploitation and environmental devastation [81]. Environmental devastation is a threat to culture and biodiversity [82]. ...
Thirty-seven interviews of Mexican American women who crossed the border into the United States during the era of the Mexican Revolution of 1910 were analyzed using constructivist grounded theory methods. The intent is to expand the occupational therapy profession’s occupational consciousness and cultivate cultural humility. Four themes emerged from the data: suffering, work, yearning for an education, and compassion for others. The findings suggest that environmental barriers such as hierarchy (patriarchy and discrimination) and physical barriers (limited access to built environments, lack of nonexploitative work opportunities, and hostile educational institutions) prevented occupational participation. Small acts of resistance through everyday living (finding joy, playing, self-sufficiency, and community organizing) were identified as facilitators of occupational participation. The research findings challenge proposed assumptions found within the occupational therapy literature: (1) humans and occupations exist as separate from their environments, and (2) work, productivity, and leisure contribute positively to health. The Transformative Model of Occupational Therapy is introduced as a decolonized framework that inextricably links individual health to community and global health. The model centers play, social participation, work, and education as occupations that contribute to the common good. These occupations are kept in equilibrium within the Four Pillars of Culture (self-determination, compassion, sustainability, and language) or the cultural values identified and derived from the stories.
The African philosophy of human interconnectedness – often referred to as Ubuntu (but which is also referred to by many other names across many spaces and societies in Africa) – emphasizes being human through others, including through nature. Similarly, the worldvies of the Indigenous Sámi people – who reside in the arctic region of Norway, Sweden, Finland, and Russia – connect the concepts of nature and responsibility to togetherness and communalism. Both the Ubuntu and the Sámi worldviews conceptualize human beings in reciprocal relations with nonhuman species and ecosystems – placing humans in and as nature, rather than above nature. While Ubuntu and Sámi conceptualizations of nature tie into environmental ethics, focusing on degrowth, and prioritizing communitarianism and principles of sufficiency, the social norms of capitalism are strong, as evident also in Africa and in Indigenous communities. The Intergovernmental Panel on Climate Change has emphasized the need for Indigenous and local knowledge in climate adaptation. However, in practice, such forms of knowledge are frequently overlooked and marginalized in research and policy frameworks. In this paper, I discuss Ubuntu and Sámi worldviews of humanity, nature, and responsibility as relevant Indigenous approaches for climate adaptation and sustainable life. How can such approaches offer not merely a focus on less and moderation, but offer alternative representations of how to engage with nature? I conclude by exploring three specific avenues by which Ubuntu and Sámi psychological and Indigenous philosophical perspectives can inform ecosystemic theorizing in psychology.
This study investigates the species diversity of the Convolvulaceae family in Udon Thani Province, Thailand, and was conducted from January to December 2022. A total of 52 species across fifteen genera were identified. Ipomoea was the most diverse genus in the region. The Ipomoea family was found in five ecological areas: deciduous dipterocarp forests, mixed deciduous forests, aquatic areas, open areas and roadsides, and cultivated areas like home gardens. Most species flower during the rainy season, especially from June to August, while some bloom in the winter, around January to March. Out of the total number of species, 29 were evaluated as rare and 23 as common. Meanwhile, 44 species were proposed for conservation as Not Evaluated and six species as Least Concern. Traditional uses of these species include food, animal fodder, horticultural cultivation, medicinal plants, and ornamental plants. The whole plant is the most used part followed by leaves, stems, roots or storage roots, and inflorescence, respectively. This research contributes valuable data on the biodiversity, conservation status, and cultural significance of Convolvulaceae species in Udon Thani Province, offering a foundation for future studies and potential sustainable resource management.
Traditional ecological knowledge (TEK) emerges as a ground-breaking approach to integrating indigenous wisdom into contemporary conservation and environmental management methodologies. TEK, rooted in indigenous cultures, offers a pathway to bolster community resilience, adapt to environmental shifts, and conserve biodiversity, thereby enhancing ecological resilience and diversity. This chapter provides an overview of ongoing effort to infuse traditional knowledge into conservation and resource management projects, alongside an examination of the hurdles in aligning these age-old practices with modern planning and decision-making frameworks. The advent of technology has revolutionized the study of traditional knowledge, furnishing novel methodologies and tools for documenting, disseminating, and incorporating indigenous wisdom into present-day environmental management and conservation initiatives.
Technology innovation serves as the linchpin in efforts to fuse indigenous knowledge systems with conservation and sustainable environmental stewardship practices. This convergence, complemented by community-based research, interdisciplinary collaboration, policy advocacy, and resilience-building strategies, holds significant promise in addressing environmental change and fostering harmonious coexistence between human civilizations and natural ecosystems. Effectively navigating the challenges of modern environmental management entails honoring the profound legacy of traditional ecological wisdom through the strategic use of technology and embracing a holistic approach that reveres indigenous perspectives.
Preserving and disseminating indigenous knowledge in the digital age presents unique ethical challenges. There is a need to use frameworks such as the CARE and FAIR principles in the digital preservation of Indigenous knowledge. A literature review was conducted to unpack how the principles can be integrated into the digital preservation of Indigenous knowledge. The databases searched were Scopus, Web of Science, and Google Scholar. The findings show that integrating both principles require community-led governance models, culturally appropriate metadata systems, and collaborative partnerships between indigenous communities, researchers, and technologists. These approaches ensure that indigenous groups retain authority over sharing knowledge while benefiting from digital advancements. This, emphasising that there is a need for a paradigm shift that respects Indigenous epistemologies and the development of technology that prioritises Indigenous communities by all stakeholders.
This study explores the widespread manipulation of representations of history through translation and suggests strategies to combat this manipulation. Beginning with the introduction, we highlight the important role that translation plays in our understanding of history, and the extent to which manipulation or distortion can distort the past. Research focuses on identifying (and combating) manipulation in historical representation. The main methods to achieve this goal are qualitative in nature and based on descriptive analysis and analytical tools. By reviewing the literature, this study reveals the historical context and mechanisms of such manipulations. Through thematic and discourse analysis, the study uncovers patterns and arguments that suggest ways to combat manipulation in historical translation. Finally, we also argue for greater transparency, accountability, and critical purpose in translation methods to preserve authentic histories and promote ethical translation practices.
In this article I review trends in teaching environmental sustainability over 50 years in the Journal of Management Education (JME) to help instructors and institutions develop effective pedagogy for this complex and consequential subject. Given the current planetary emergency many instructors now grapple with how to teach change in societal and global systems. Already they have moved the sustainability field forward by integrating climate science with management topics and enhancing integrative learning that builds individual student autonomy, agency, and leadership. This examination of the JME literature suggests that at least three fundamental challenges remain: (1) applying systems theory to frame change and make meaningful pedagogical choices, (2) balancing traditional and experiential pedagogies in light of the need to teach about macro level systems, and (3) teaching sustainability for the planet in an academic sector that mainly values sustainability for business organizations. These challenges are inspiring critical thinking that is driving the field forward. At the same time, some recent research suggests that business schools may be unlikely to recast their missions to encompass societal change. As a result, concerned educators may turn increasingly to their universities, with their broader educational missions, to develop curricula that will help save the planet.
The Bonokeling indigenous community in Pekuncen Village, Jatilawang Sub-district, Banyumas District, Central Java Province, continued to uphold their ancestral beliefs and traditions in their daily social practices, including agricultural activities. This study explored the rich local knowledge and farming practices of the Bonokeling indigenous community in Central Java, Indonesia, particularly those related to rice cultivation. The study was conducted qualitatively using a human instrument approach. Data were collected through participatory observation and in-depth interviews with the community leader and rice farmers in Pekuncen Village. The observation took place over 20 days, involving one community leader and 50 rice farmers. The Bonokeling community had integrated a series of rituals and traditions throughout the rice farming process, from pre-planting to post-harvest. These practices were deeply rooted in spiritual beliefs and closely tied to the natural environment, serving as symbols of reverence for divine forces and contributing significantly to environmental sustainability and agricultural resilience. The findings highlighted the adaptability of the Bonokeling community to changing environments and their resilience to challenges such as climate change, supported by traditional ecological knowledge in maintaining sustainable farming practices and natural pest control. This study emphasized the urgency of preserving local knowledge to achieve ecological balance and food security within indigenous communities.
Islamic education has long been a cornerstone of knowledge
dissemination among Muslim communities in India. Traditionally
centered around madrasas, this educational system has
experienced significant reforms and innovations over the past few decades. These changes are driven by multiple factors, including
socio-political dynamics, economic challenges, and the desire to
align Islamic education with modern academic standards while
preserving its religious integrity. This paper examines the recent
reforms and innovations in Islamic education in India, focusing on
curriculum modernization, infrastructural developments, and
government intervention. Additionally, the research highlights the
role of private institutions, non-governmental organizations, and
the international influence on India's Islamic educational system.
Through a historical context and contemporary developments, this
study explores how Islamic education in India is navigating the
demands of the 21st century.
The profound impact of human activities on the Earth’s global ecosystem raises questions about our environmental responsibility, and their far-reaching consequences also cast doubt on the perceived progress of humanity in achieving social justice and equality. As we now contemplate the exploitation and settlement across multiple celestial bodies, we find ourselves at a crossroads, facing the possibility of extending these effects beyond the atmosphere and orbital environments. This article proposes a foundational framework for the conscientious exploration and use of outer space against the backdrop of the Anthropocene era. The approach is cautionary, emphasizing the critical lessons learned to avoid repeating the environmental, ethical, and societal challenges that have shaped our time on this planet. It advocates for sustainable and responsible practices as we extend the anthropogenic footprint to extraterrestrial settings.
In Vhavenda culture, a child who acts disrespectfully towards society is called “khundavhalai”, which means the one who has overcome those meant to guide them. This paper aims to explore the role of Khundavhalai in Vhavenda culture as they places a great importance on respect for elders and authority figures, and the term "khundavhalai" is frequently used to characterise a child who disobeys them. An exploratory qualitative narrative inquiry was used, and data was collected through interviews. Purposive sampling was used to select six Vhavenda-speaking elders who were knowledgeable about the expression. Data was merged into relevant themes using thematic analysis. This study was grounded in the Sankofa and Afro-centric theory as its theoretical framework. The main findings of the study demonstrated that (i) Khundavhalai” as an expression of Vhavenda culture, (ii) “Khundavhali” refers to a lack of awareness or understanding of the customs and traditions of a particular culture and finally Khundavhalai" refers not just to the child's behaviour, but also to broader social concerns in the Vhavenda community. Preserving culture in Vhavenda and similar societies involves teaching younger generations about their cultural heritage through schools, community programs, and family practices. Encouraging involvement in cultural events and practices to strengthen social bonds and foster a sense of identity and belonging. It’s crucial to maintain traditional practices while also adapting them to fit modern contexts, so they stay relevant and meaningful in today’s world. Neglecting indigenous practices could lead to more disobedient children and the erosion of cultural traditions, potentially causing language decline and further cultural loss.
India is a large country with a diverse topography, climate, and geological makeup, which results in varying groundwater conditions across the nation. Groundwater purity is constantly being disrupted by unsustainable resource usage and indiscriminate use of pesticides, fertilizers, and industrial contaminants. Shallow aquifers are typically contaminated by agrochemicals and garbage from homes and businesses. The delivery of accessible clean water for every individual is the 21st century's foremost concern. Rising population, changing climate, and deteriorating water quality all exacerbate this. Innovation in technology, such nanotechnology, is crucial for allowing integrated water management to extend water supply through non-traditional water sources and improve treatment efficacy. The entire world endures an ongoing risk of water shortfall, which is why water conservation is growing more and more important. Not only is water conservation in our hands, but technology innovation is also at the cutting edge of the future. New ideas and technology have the potential to completely change how we conserve this valuable resource by providing fresh answers to long-standing issues. This chapter will examine the core of these developments, their implications, and how they will contribute to the guarantee of a future free from water scarcity. The availability of affordable, clean water for every person is the 21st century's greatest concern. Climate change, population growth, and deteriorating water quality all aggravate this. By developing novel nanomaterials for the treatment of wastewater, groundwater, and surface water polluted by dangerous metal ions, inorganic and organic solutes, and microbes, nanotechnology can increase access to clean, safe drinking water. Consequently, the advancement of nanotechnology brought to revolutionary answers to problems in physics, chemistry, engineering, and other fields. Getting enough cheap and clean water to suit human needs is one of the biggest challenges of the twenty-first century. Much of the focus in recent years has been on the potential use of nanostructured materials as catalysts or adsorbents to remove poisonous and damaging chemicals from wastewater. Since the beginning of this decade, nanomaterials have drawn particular interest due to their distinct qualities above those of bulk materials. Like many nanomaterials, single- and multi-metal or doped metal oxides are likewise highly sought-after due to their unique catalytic characteristics, elevated magnetic properties, and high surface-to-volume ratios.
Radical democracy informs contemporary social movements both as critique of existing liberal democratic social orders and as inspiration for collective action to challenge power structures. However, existing approaches on the relationship between radical democracy and social movements often truncate complex socio-political issues, constraining political imagination and stifling 'truly radical' alternatives. This Element offers an analysis of contemporary social movements in Colombia and Turkey to show the limits and potential of radical democracy to reimagine new expressions of citizenship and non-capitalist alternatives. It argues that there is a mismatch between the radical democratic paradigm as it is formulated within Eurocentric purview, and the ways it has been articulated and practised by anti-austerity and pro-democracy movements of the twenty-first century. We propose that radical democracy should be rethought in light of novel forms of political activism and visions emerging from these social movements as a response to the failures of liberal democracy.
Studi ini menyoroti pentingnya penggunaan buku ajar elektronik berbasis Education for Sustainable Development (ESD) bagi siswa SMP, dengan fokus pada pembelajaran yang interaktif dan multidireksional untuk meningkatkan kesadaran akan keberlanjutan. Metode penelitian ini adalah deksriptif kuantitatif dengan melibatkan metode wawancara dengan guru IPA, kuesioner dengan 30 sampel siswa, dan tinjauan literatur. Hasilnya menunjukkan bahwa penggunaan E-book interaktif berbasis ESD masih terbatas, meskipun disadari kepentingannya. Mayoritas guru menggunakan buku cetak sebagai bahan ajar utama, namun kebutuhan akan E-book interaktif diakui penting oleh siswa. Namun, implementasinya masih sedikit, walaupun mayoritas setuju E-book interaktif berbasis ESD menarik dan penting dalam pembelajaran IPA. Permintaan akan alat pembelajaran yang menarik meningkat karena pandemi COVID-19, mendorong usulan penggunaan E-book. E-book menawarkan fitur-fitur menarik seperti video interaktif, materi bacaan relevan, dan kuis interaktif, menciptakan lingkungan belajar yang dinamis. Integrasi ESD dalam E-book memberikan kesempatan untuk merevolusi pendidikan dengan memberdayakan siswa dengan pengetahuan dan pemahaman tentang tantangan lingkungan global. Kesadaran akan keberlanjutan membantu siswa memahami pentingnya perlindungan lingkungan, keseimbangan ekosistem, dan dampak tindakan individu terhadap lingkungan. Hal ini sangat penting karena siswa adalah generasi mendatang yang akan mewarisi dunia ini, sehingga pemahaman mereka tentang prinsip-prinsip keberlanjutan sangatlah vital untuk pembangunan yang berkelanjutan. Studi ini merekomendasikan pengujian menyeluruh dan analisis perbandingan antara E-book berbasis ESD dengan sumber daya tradisional lainnya untuk mengevaluasi efektivitasnya dalam meningkatkan kesadaran akan keberlanjutan di kalangan siswa SMP. Tujuan utamanya adalah untuk meningkatkan pembelajaran mandiri dan kesadaran siswa akan keberlanjutan.
Poster presented at the poster session of the XXIII ICHS. Received the "Honorable Mention" of Shandong University's Young Historian Award.
Objective: The objective of this study is to investigate how prepared young with sustainable knowingness, attitudes, behaviours, and environmental knowledge could help to playing their role as sustainable environmental citizens in supporting countries with sustainable development goals (SDGs) initiatives. Theoretical Framework: The Connection between Resource-Based Views (RBV) Theory and Youth Sustainability few scholars have identified RBV theory as a vital theoretical focal point for supporting the connections theory among researchers in several areas of discipline. Method: The methodology adopted for this research comprises 274 participants of students from southern region and this study implementing purposive sampling as to collect the data. Data collection was carried out through online survey using Google Form. Results and Discussion: The results obtained revealed that sustainable environmental knowledge moderated the relationship between sustainable knowingness and sustainable attitudes with environmental citizens among southern regions students in Malaysia. Research Implications: Governments should invest in educational programs enhancing environmental literacy to promote sustainable behaviors among students. These initiatives should focus on ecosystems and conservation, fostering a personal connection to sustainability. Originality/Value: This study enhances literature by promoting outdoor education and environmental health lessons for students, enabling them to understand environmental issues and live sustainably through community-based projects.
Purpose: This research study presents empirical evidence supporting the practicality of the Theory of Planned Behavior (TPB) when it comes to predicting intentions and behaviors in Pakistan's organic food industry. The study builds upon prior research by conducting a comprehensive examination of the various components of the TPB. Design/Methodology/Approach: The data collection process involved selecting 350 consumers as the target sample using the purposive sampling technique. The data collection period spanned over a duration of two months. To analyze the data, Partial Least Squares Structural Equation Modeling (PLS-SEM) using Smart PLS 4.0 was employed. Implications/Originality/Value: The study highlights the importance of attitudes, subjective norms, and perceived behavioral control in predicting intentions related to organic food consumption. It provides theoretical contributions by extending the research on the TPB model, emphasizing the role of environmental knowledge as a moderator, and revealing insights into the significant relationship between attitude, subjective norms, perceived control behaviour and purchase intention and shows significant and positive impact of environmental knowledge between independent and dependent variables.
The practice of knowledge management continues to present several challenges. Even while indigenous and traditional knowledge is passed down from one generation to the next, it is only preserved with the help of the community who identify as indigenous. Unique edition practices, technical advancements, behavioral techniques, managerial innovations, and coverage are all attained throughout Bangladesh. Communities in the coastal areas mostly involved different Earnings generating activities like agriculture, farm animals, rearing, fishing, rickshaw pulling, and day labouring, and some had been worried about the business. Traditional ecological knowledge plays the symbolic role of foretelling natural disasters like storms and tidal floods. Local people in Kutubdia, Maheskhali, and Sandwip, have been predicting the occurrence of storms and tidal floods by using TEK and observing their environment. Coastal populations saw a significant impact of coastal erosion and other climate-related challenges in the agriculture zone, which is a significant source of their livelihood, based on their indigenous knowledge. Most of the variation tactics can be taken into consideration as Indigenous studying techniques (ILA), in particular the non-agricultural measures. The integration of TEK and DRM activities could lead to an effective community-based DRM program. Both the government and local people should preserve, document, and improve TEK. The documented TEK in the study islands of the south-eastern coast of Bangladesh on flood and storm prediction and the lessons to integrate TEK and DRM activities in the island could also be applied to reduce disaster risks in other coastal areas not only in Bangladesh but also in other parts of the world.
With the prevalence of consumerism, it is necessary to understand the factors that influence consumer purchasing behaviour and intentions. Social sustainability has become a crucial pillar alongside economic sustainability and environmental sustainability in recent years. Using a critical literature review approach, this chapter defines and explores social sustainability within a fashion marketing context, focussing on the growth and development of diverse and inclusive social media influencer campaigns. Moreover, the chapter reviews the inferences and implications of such campaigns on the positive eWOM and purchase intention of a growing subculture group within Generation Z: LGBTQ+. A theoretical framework is developed to synthesise the critical terms for further empirical testing and development within the research community, to enhance our knowledge and understanding of this overarching phenomenon. Finally, this chapter makes recommendations for further qualitative research in the future.
Indigenous peoples are widely recognized as holding insights or lessons about how the rest of humanity can live sustainably or resiliently. Yet it is rarely acknowledged in many literatures that for Indigenous peoples living in the context of settler states such as the U.S. or New Zealand, our own efforts to sustain our peoples rest heavily on our capacities to resist settler colonial oppression. Indigenous planning refers to a set of concepts and practices through which many Indigenous peoples reflect critically on sustainability to derive lessons about what actions reinforce Indigenous self-determination and resist settler colonial oppression. The work of the Sustainable Development Institute of the College of Menominee Nation (SDI) is one case of Indigenous planning. In the context of SDI, we discuss Indigenous planning as a process of interpreting lessons from our own pasts and making practical plans for staging our own futures. If there are such things as Indigenous sustainability lessons for Indigenous peoples, they must be reliable planning concepts and processes we can use to support our continuance in the face of ongoing settler colonial oppression.
Disaster losses continue to escalate globally and in many regions human losses (death, injury, permanent displacement) often exceed the economic toll. Current disaster policies are reactive with a short-term focus―respond and rebuild as quickly as possible and in the same way after the event. Such policies ignore the longer-term approach of building disaster-resilient communities, in which investments made now show financial and social returns later by reducing the impact of disasters. This article provides a vision for resilient nations in 2030 based on three recent policy reports. It highlights the necessary steps to wards achieving sustainability using the lens of disaster resilience as the pathway towards strengthening communities' ability to prepare and plan for, absorb, respond to, and recover from present and future disasters.
Innovative modes of collaboration between archaeologists and Indigenous communities are taking shape in a great many contexts, in the process transforming conventional research practice. While critics object that these partnerships cannot but compromise the objectivity of archaeological science, many of the archaeologists involved argue that their research is substantially enriched by them. I counter objections raised by internal critics and crystalized in philosophical terms by Boghossian, disentangling several different kinds of pluralism evident in these projects and offering an analysis of why they are epistemically productive when they succeed. My central thesis is that they illustrate the virtues of epistemic inclusion central to proceduralist accounts of objectivity, but I draw on the resources of feminist standpoint theory to motivate the extension of these social-cognitive norms beyond the confines of the scientific community.
The proceedings of the National Science Foundation supported WIS2DOM workshop state that sustainability scientists must respect the “protocols” of practitioners of Indigenous sciences if the practitioners of the two knowledge systems are to learn from each other. Indigenous persons at the workshop described protocols as referring to attitudes about how to approach the world that are inseparable from how people approach scientific inquiry; they used the terms caretaking and stewardship to characterize protocols in their Indigenous communities and nations. Yet sustainability scientists may be rather mystified by the idea of protocols as a necessary dimension of scientific inquiry. Moreover, the terms stewardship and caretaking are seldom used in sustainability science. In this case report, the authors seek to elaborate on some possible meanings of protocols for sustainability scientists who may be unaccustomed to talking about stewardship and caretaking in relation to scientific inquiry. To do so, the authors describe cases of Indigenous protocols in action in relation to scientific inquiry in two Indigenous-led sustainability initiatives in the Great Lakes/Midwest North American region. We claim that each case expresses concepts of stewardship and caretaking to describe protocols in which humans approach the world with the attitude of respectful partners in genealogical relationships of interconnected humans, non-human beings, entities and collectives who have reciprocal responsibilities to one another. We conclude with a discussion of the implications of Indigenous protocols for future dialog between practitioners of sustainability and Indigenous sciences.
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 decisionmakers in different sectors of society.
Indigenous and local knowledge systems as well as practitioners’ knowledge can provide valid and useful knowledge to enhance our understanding of governance of biodiversity and ecosystems for human well-being. There is, therefore, a great need within emerging global assessment programs, such as the IPBES and other international efforts, to develop functioning mechanisms for legitimate, transparent, and constructive ways of creating synergies across knowledge systems. We present the Multiple Evidence Base (MEB) as an approach that proposes parallels whereby indigenous, local and scientific knowledge systems are viewed to generate different manifestations of knowledge, which can generate new insights and innovations through complementarities. MEB emphasizes that evaluation of knowledge occurs primarily within rather than across knowledge systems. MEB on a particular issue creates an enriched picture of understanding, for triangulation and joint assessment of knowledge, and a starting point for further knowledge generation.
When considering climate change, indigenous peoples and marginalized populations warrant particular attention. Impacts on their territories and communities are anticipated to be both early and severe due to their location in vulnerable environments, including small islands, high-altitude zones, desert margins and the circumpolar Arctic. Indeed, climate change poses a direct threat to many indigenous societies due to their continuing reliance upon resource-based livelihoods. Heightened exposure to negative impacts, however, is not the only reason for specific attention and concern. As many indigenous societies are socially and culturally distinct from mainstream society, decisions, policies and actions undertaken by the majority, even if well-intended, may prove inadequate, ill-adapted, and even inappropriate. There is therefore a need understand the specific vulnerabilities, concerns, adaptation capacities and longer-term aspirations of indigenous peoples and marginalized communities throughout the world. Indigenous and traditional knowledge contribute to this broader understanding.
Indigenous and rural peoples, however, are not only potential victims of global climate change. Attentiveness to environmental variability, shifts and trends is an integral part of their ways of life. Community-based and local knowledge may offer valuable insights into environmental change due to climate change, and complement broader-scale scientific research with local precision and nuance. Indigenous societies have elaborated coping strategies to deal with unstable environments, and in some cases, are already actively adapting to early climate change impacts. While the transformations due to climate change are expected to be unprecedented, indigenous knowledge and coping strategies provide a crucial foundation for community-based adaptation measures.
This publication reviews the rapidly growing scientific literature on the contributions of indigenous and traditional knowledge to understanding climate change vulnerability, resilience and adaptation.
Contemporary Western attitudes concerning the management of natural re- sources, treatment of nonhuman animals, and the natural world emerge from traditions derived from Western European philosophy, i.e., they assume that humans are autonomous from, and in control of, the natural world. A different approach is presented by Traditional Ecological Knowledge (TEK) of indigenous peoples of North America. Although spiritually oriented, TEK converges on Western scientific approaches. TEK is based on close obser- vation of nature and natural phenomena; however, it is combined with a concept of com- munity membership that differs from that of Western political and social thought. TEK is strongly tied to specific physical localities; therefore, all aspects of the physical space can be considered part of the community, including animals, plants, and landforms. As a con- sequence, native worldviews can be considered to be spatially oriented, in contrast to the temporal orientation of Western political and historical thought. TEK also emphasizes the idea that individual plants and animals exist on their own terms. This sense of place and concern for individuals leads to two basic TEK concepts: (1) all things are connected, which is conceptually related to Western community ecology, and (2) all things are related, which changes the emphasis from the human to the ecological community as the focus of theories concerning nature. Connectedness and relatedness are involved in the clan systems of many indigenous peoples, where nonhuman organisms are recognized as relatives whom the humans are obliged to treat with respect and honor. Convergence of TEK and Western science suggests that there may be areas in which TEK can contribute insights, or possibly even new concepts, to Western science. TEK is inherently multidisciplinary in that it links the human and the nonhuman, and is the basis not only for indigenous concepts of nature, but also for concepts of indigenous politics and ethics. This multidisciplinary aspect sug- gests that TEK may be useful in resolving conflicts involving a variety of stakeholders and interest groups in controversies over natural resource use, animal rights, and conservation. TEK may also have implications for human behavior and obligations toward other forms of life that are often unrecognized, or at least not emphasized, in Western science. We present examples from community and behavioral ecology where a TEK-based approach yielded unexpected and nonintuitive insights into natural phenomena. Understanding of TEK may be useful in helping scientists respond to the changing public perceptions of science, and new cultural pressures in our society.
Indigenous people view both themselves and nature as part of an extended ecological family that shares ancestry and origins. It is an awareness that life in any environment is viable only when humans view the life surrounding them as kin. The kin, or relatives, include all the natural elements of an ecosystem. Indigenous people are affected by and, in turn, affect the life around them. The interactions that result from this ''kincentric ecology'' enhance and preserve the ecosystem. Interactions are the commerce of ecosystem functioning. Without human recognition of their role in the complexities of life in a place, the life suffers and loses its sustainability. Indigenous cultural models of nature include humans as one aspect of the complexity of life. A Raramuri example ofiwigarawill serve to enhance understanding of the human-nature relationship that is necessary in order to fully comprehend the distinct intricacies of kincentric ecology.
Stabilizing concentrations of greenhouse gases in the Earth's atmosphere at a level that will fulfill the mandate of the UN Framework Concentration on Climate Change to avoid " dangerous anthropogenic interference with the climate system" will require drastic departures from business as usual. Here we introduce one attractive response to this challenge that may seem visionary or idealistic today but that could well become realistic once we reach a tipping point regarding climate change that opens a window of opportunity for embracing major changes. No silver bullet exists capable of solving the complex and interdependent problems of climate change, sustainability, and economic development. A consensus is emerging, however, that solving these problems will require major changes in existing governance arrangements to eliminate or at least alleviate what the 2006 Stern Review (1) calls the "greatest and widest-ranging market failure ever seen" - the failure of the market to send proper signals about the real costs of using the atmosphere as a repository for greenhouse gases. This case exhibits the defining features of market failures surrounding open-access resources (2-6). Because emitters allowed to use the atmospheric commons as a repository for the wastes associated with burning fossil fuels at no cost, they have every incentive to use as much of this free factor of production as
The intergovernmental body for biodiversity must draw on a much broader
range of knowledge and stakeholders than the IPCC, say Esther Turnhout
and colleagues.
It is commonly accepted that thewestern view of humanity's place in nature isdominated by a dualistic opposition between nature andculture. Historically this has arisen fromexternalization of nature in both productive andcognitive practices; instances of such externalizationhave become generalized. I think the dualism can bedecomposed by identifying dominant elements in eachparticular instantiation and showing that their strictseparation evaporates under close scrutiny. The philosophical challenge this perspective presents isto substitute concrete socioecological analysis forfoundational metaphysics. A review of majorinterpretations of the history of the dualism inWestern thought indicates that the legacy is moremultistranded than is usually admitted. Modern scienceis often assumed to lie squarely within the dualism,but this is unfounded. In contrast, science providestools for contextual analysis on how human activitiesand natural processes merge. The dualism thusevaporates in actual research practice. Nevertheless,the foundational metaphysics needs to be challenged,primarily because of its paralyzing effect onenvironmental philosophy.
In this commentary on Brayboy and Castagno’s paper, published in this volume, we discuss, on the one hand, many points of
agreement between their proposal of culturally responsive schooling for indigenous youth and El-Hani and Mortimer’s proposal
of culturally-sensitive science education. On the other hand, we focus on a key disagreement, not only with Brayboy and Castagno,
but with a whole body of literature on multicultural, postcolonialist, postmodernist education. The main point of disagreement
lies in the fact that we are not sure that to broaden the concept of science so as to talk about “native science” or “indigenous
science” is indeed the best strategy to attain a goal that we wholeheartedly share with Brayboy and Castagno, to value other
ways of knowing for their own sake, validity, and legitimacy.
This book brings together very insightful analyses of indigenous experience and strategies in the context of globalization from several continents and a number of theoretical perspectives. There are broad similarities making this a common struggle but the solutions arise from people solving problems in local contexts. Read this book and you will see that the debate is a very important one for the furtherance of human rights, for the future of these ancient traditions, and for the promotion of cultural, political and economic diversity everywhere.
— Grand Chief Dr Ted Moses, Grand Council of the Crees (Eeyou Istchee)
Indigenous peoples today are enmeshed in the expanding modern economy, subject to the pressures of both market and government. This book takes indigenous peoples as actors, not victims, as its starting point in analyzing this interaction. It assembles a rich diversity of statements, case studies, and wider thematic explorations, primarily from North America, and particularly the Cree, the Haudenausaunee (Iroquois), and Chippewa-Ojibwe peoples who straddle the US/Canada border, but also from South America and the former Soviet Union. It explores the complex relationships between indigenous peoples’ organizations, civil society, and the environment. It shows how the boundaries between indigenous peoples’ organizations, civil society, the state, markets, development, and the environment are ambiguous and constantly changing. These complexities create both opportunities and threats for local agency. People resist or react to the pressures of market and state, while sustaining “life projects” of their own, embodying their own local history, visions, and strategies.
The potential for jointly using or integrating Western science and indigenous knowledge, especially in such fields as environmental management, is a hotly debated topic nowadays. However, the difficulties involved in such a task are not always fully understood and co-management experiences achieved only partially the expected outcomes. In this contribution, I show how a sound combination of the two bodies of knowledge would be possible only if there is a way to accommodate different interpretations of reality and knowledge criteria. The issue should then be faced at the epistemological level too, discussing the possibility and implications of a genuine epistemic pluralism. With reference, among others, to Feyerabend’s later writings, here I illustrate some possible insights for addressing the matter that a Western perspectivist stance could provide. © 2018
The potential of integration of Western science and indigenous knowledge, especially in fields like environmental management, is a much debated topic today. However, the difficulties involved in such a task are not always fully understood and, as a matter of fact, experiences of co-management have achieved only partially the expected outcomes. In this contribution, I show how the possibility of a sound integration depends on the possibility to accommodate different interpretations of reality and knowledge criteria, recognizing the value of pluralism and mutual learning. Some remarks on how this argument may be extended beyond the case study, and be relevant for the kind of future we want to envision for human knowledge are also provided.
Co-production is one of the most important ideas in the theory and practice of knowledge and governance for global sustainability, including ecology and biodiversity conservation. A core challenge confronting the application of co-production has been confusion over differences in definition and practice across several disciplinary traditions, including sustainability science, public administration, and science and technology studies. In this paper, we review the theoretical foundations of these disciplinary traditions and how each has applied co-production. We suggest, at the theoretical level, the differences across disciplines are, in fact, more apparent than real. We identify several theoretical convergences that allow us to synthesize a strong conceptual foundation for those seeking to design and implement co-production work in programs of global sustainability research and policy.
Indigenous groups offer alternative knowledge and perspectives based on their own locally developed practices of resource use. We surveyed the international literature to focus on the role of Traditional Ecological Knowledge in monitoring, responding to, and managing ecosystem processes and functions, with special attention to ecological resilience. Case studies revealed that there exists a diversity of local or traditional practices for ecosystem management. These include multiple species management, resource rotation, succession management, landscape patchiness management, and other ways of responding to and managing pulses and ecological surprises. Social mechanisms behind these traditional practices include a number of adaptations for the generation, accumulation, and transmission of knowledge; the use of local institutions to provide leaders/stewards and rules for social regulation; mechanisms for cultural internalization of traditional practices; and the development of appropriate world views and cultural values. Some traditional knowledge and management systems were characterized by the use of local ecological knowledge to interpret and respond to feedbacks from the environment to guide the direction of resource management. These traditional systems had certain similarities to adaptive management with its emphasis on feedback learning, and its treatment of uncertainty and unpredictability intrinsic to all ecosystems.
Descartes's distinction between res cogitans and res extensa is a paradigmatic concept on which Western thought has been grounded. The reductionist and objectivistic approach of modern science draws its fundamental premise from it. This dualism has also instigated a view of human as separate from nature. The complexity approach in its most radical form questions many of these assumptions, asserting that the subjective and objective dimensions are involved in a relation of mutual determination and dependence. This article argues that if the dualistic metaphysics is replaced by a vision emphasizing this mutual dependence, a new way of interacting with nature may also be fostered.
Conclusion: Indigenous knowledge systems, and the processes for their evolution over time, can support rapid adaptation to complex and urgent crises. Rather than encouraging these knowledge systems to become more “scientific,” we urge a respectful acknowledgement of their distinctiveness and epistemology. We suggest that any effort to solve real-world problems should first engage with those local communities that are most affected, beginning from the perspective of indigenous knowledge and then seeking relevant scientific knowledge—not to validate indigenous knowledge, but to expand the range of options for action. This would make scientific knowledge more acceptable and relevant to the societies that it seeks to support, while critically promoting social justice and establishing self-determination as a key principle of engagement.
The IPCC is the leading international body for the assessment of climate change, forming the interface between science, policy and global politics. Indigenous issues have been under-represented in previous IPCC assessments. In this Perspective, we analyse how indigenous content is covered and framed in the Working Group II (WGII) portion of the Fifth Assessment Report (AR5). We find that although there is reference to indigenous content in WGII, which increased from the Fourth Assessment Report, the coverage is general in scope and limited in length, there is little critical engagement with indigenous knowledge systems, and the historical and contextual complexities of indigenous experiences are largely overlooked. The development of culturally relevant and appropriate adaptation policies requires more robust, nuanced and appropriate inclusion and framing of indigenous issues in future assessment reports, and we outline how this can be achieved.
This article explains that the ethic of Ukama held by the Shona people of Zimbabwe implies an ethical concern for the well-being of future generations because of the primacy it gives to kinship/relatedness and the immortality of values. This article expresses the concern that a genuine existence is one that is based on solidarity with others in human society at present, the past and the future.
This chapter invites the reader to a phenomenological inquiry into the intimacy—or lack thereof—between human consciousness and nature. Intimacy is taken to be a direct, palpably felt connection between self and other, which ultimately are of one essence. The obstacles and challenges to intimacy with nature for people living in contemporary high-tech urban societies are seen as rooted in the separation of subject and object of consciousness endemic to how human consciousness is wired. The greatly elaborated forms of these obstacles in contemporary consciousness are traced through the phenomena of alienation, sensory shutdown, and hyper-reflexivity.
For years many northern native peoples hunted waterfowl illegally because the Migratory Birds Convention and its enabling Act prohibited spring and summer harvesting. In 1979, a Protocol was signed between the US and Canada, contemplating a regulated spring/summer hunt by native peoples. This Protocol has not been given the force of law, partly because some believe that legalizing the hunt may endanger bird populations. Managers need information about subsistence harvests, which are quite large but little known. But they cannot obtain the cooperation of native groups to monitor harvests as long as the hunt remains illegal. The James Bay Agreement (despite problems in implementation) is used as a model to show how the dilemma may be solved, and as a test of the virtual legalization of the spring hunt. There has been little change in the size of the Cree kill or in the status of the stocks (except for the problematic brant). The Cree have a socially-enforced, traditional system for regulation of the goose hunt, comprising hunting territories and rules which are designed to minimize disturbance of goose populations. The best management strategy may be to bring native peoples (as well as other user groups) into the management process.-from Author
We analyzed the role of taboos for the protection of species listed as "threatened" by the World Conservation Union (IUCN), and also for species known to be endemic and keystone. The study was limited to taboos that totally avoid or prohibit any use of particular species and their populations. We call them specific-species taboos. Through a literature review, 70 currently existing examples of specific-species taboos were identified and analyzed. The species avoided were grouped into biological classes. Threat categories were determined for each species, based on the IUCN Red Data Book. We found that ≃ 30% of the identified taboos prohibit any use of species listed as threatened by IUCN. Of the specific-species taboos, 60% are set on reptiles and mammals. In these two classes, ≃ 50% of the species are threatened, representing all of the threatened species in our analysis, with the exception of one bird species. Both endemic and keystone species that are important for ecosystem functions are avoided by specific-species taboos. Specific-species taboos have important ecological ramifications for the protection of threatened and ecologically important populations of species. We do not suggest that specific-species taboos are placed on species because they are, or have been, endangered; instead, we emphasize that species are avoided for a variety of other reasons. It is urgent to identify and analyze resource practices and social mechanisms of traditional societies, such as taboos, and to investigate their possible ecological significance. Although it may provide insights of value for conservation, not only of species, but also of ecosystem processes and functions, such information is being lost rapidly.
Environmental law has failed us all. As ecosystems collapse across the globe and the climate crisis intensifies, environmental agencies worldwide use their authority to permit the very harm that they are supposed to prevent. Growing numbers of citizens now realize they must act before it is too late. This book exposes what is wrong with environmental law and offers transformational change based on the public trust doctrine. An ancient and enduring principle, the trust doctrine asserts public property rights to crucial resources. Its core logic compels government, as trustee, to protect natural inheritance such as air and water for all humanity. Propelled by populist impulses and democratic imperatives, the public trust surfaces at epic times in history as a manifest human right. But until now it has lacked the precision necessary for citizens, government employees, legislators, and judges to fully safeguard the natural resources we rely on for survival and prosperity. The Nature's Trust approach empowers citizens worldwide to protect their inalienable ecological rights for generations to come.
This paper takes a critical look at the project of "integrating" traditional knowledge and science. The project of integration has been and continues to be the cornerstone of efforts to involve northern aboriginal peoples in processes of resource management and environmental impact assessment over the past 15 years. The idea of integration, however, contains the implicit assumption that the cultural beliefs and practices referred to as "traditional knowledge" conform to western conceptions about "knowledge." It takes for granted existing power relations between aboriginal people and the state by assuming that traditional knowledge is simply a new form of "data" to be incorporated into existing management bureaucracies and acted upon by scientists and resource managers. As a result, aboriginal people have been forced to express themselves in ways that conform to the institutions and practices of state management rather than to their own beliefs, values, and practices. And, since it is scientists and resource managers, rather than aboriginal hunters and trappers, who will be using this new "integrated" knowledge, the project of integration actually serves to concentrate power in administrative centers, rather than in the hands of aboriginal people.
Many of Canada's Aboriginal peoples have adopted the language, concepts and procedures of environmental resource management in order to advance their needs, rights and interests in co-management. Drawing on the author's experiences in co-management, the advantages and disadvantages of this project for Canada, its Aboriginal peoples, and its landscapes are explored. Alternatives to the status quo, grounded in social, cultural and ecological sustainability, and modelled after the two-row wampum, are then considered. Both Aboriginal and non-Aboriginal parties to co-management must critically examine current management policies and practices in order to develop innovative approaches that will create the space required for the meaningful and equitable inclusion of Aboriginal peoples in decisions taken in respect to their lands and resources.
This special issue of Climatic Change, dedicated to the examination of impacts of climate change on indigenous peoples and their homelands, and proposed strategies of adaptation, constitutes a compelling and timely report on what is happening in Native homelands and communities. Indigenous peoples and marginalized populations are particularly exposed and sensitive to climate change impacts due to their resource-based livelihoods and the location of their homes in vulnerable environments. © 2014 Springer International Publishing Switzerland. All rights reserved.
The paradigm shift to holistic management rests on the insight that exploitation affects all aspects of the ecosystem. While scholars and policy-makers all want ecosystem based management (EBM), few, if any, have achieved it in practice. Adaptive governance promises effective EBM, but guidance remains elusive. Looking back to an ecosystem people such as the indigenous Maori in the south of New Zealand and analyzing their resource management system using Ostrom's (1990) eight-principle framework for common property rights regimes allows us to answer three central questions. How did Ngai Tahu, the dominant tribe on the South Island, manage the complex linkages, uncertainty and interactions with nature while exploiting their environment? Was resource exploitation sustainable? And what can be drawn from their management system for modern governance structures? The application of Ostrom's framework shows that kaitiakitanga (stewardship) as an integrated management system generally aligns with the principles necessary for successful EBM and provided Ngai Tahu with the necessary tools to control and adapt measures across space and time, mirroring the modern tenets of adaptive management. Studying a people that practiced EBM successfully provides the insight that EBM may be achieved by governing ecosystems through an integrated common property management system.
Indigenous peoples with a historical continuity of resource-use practices often possess a broad knowledge base of the behaviour of complex ecological systems in their own localities. They are aware that biological diversity is a crucial factor in generating the ecological services and natural resources on which they depend. Some indigenous groups manipulate the local landscape to augment its heterogeneity, and some have been found to be motivated to restore biodiversity in degraded landscapes. Their practices for the conservation of biodiversity were grounded in a series of rules of thumb which are apparently arrived at through a trial and error process over a long historical time period. It is vital that the value of the knowledge-practice-belief complex of indigenous peoples relating to conservation of biodiversity is fully recognized if ecosystems and biodiversity are to be managed sustainably. Conserving this knowledge would be most appropriately accomplished thorugh promoting the community-based resource-management systems of indigenous peoples. -from Authors
The American Indian Quarterly 28.3&4 (2004) 385-410
Traditional Ecological Knowledge (TEK) as a construct of broader society is a relatively recent phenomenon, and the field that supports the acquisition of environmental knowledge from Aboriginal people has rapidly grown over the last two decades. In part, TEK has emerged from the growing recognition that Indigenous people all over the world developed sustainable environmental knowledge and practices that can be used to address problems that face global society. David Suzuki, scientist and environmentalist, writes, "My experience with Aboriginal people convinced me ... of the power and relevance of their knowledge and worldview in a time of imminent global ecocatastrophe." The international community has also recognized the important role Indigenous people and their knowledge can play in global society. In 1987 the Report of the World Commission on Environment and Development (or the Brundtland Report) recognized the important role of Indigenous people in sustainable development. Five years later, at the United Nations Conference on Environment and Development, the Convention on Biodiversity (CBD) was signed, one of two legally binding agreements. The CBD reiterated the important role of Indigenous people and their knowledge for achieving sustainable environmental and resource management.
Canada has responded to the challenges brought forth by the Convention on Biodiversity and the Brundtland Report and is incorporating TEK into various environmental decision-making processes. The field of TEK is well on its way to becoming firmly entrenched in the discourse on environmental management and decision making in Canada, particularly in the north where it is part of public policy. The practice and application of TEK research in Canada, and the specific research methods devised to access this knowledge from Aboriginal people, are approximately two decades old. In Indigenous communities themselves, however, the practice of TEK is thousands of years old.
If one were to ask, "What is the current state of TEK practice and application in Canada?" a different response would be offered, depending on who was asked. This reflection paper explores the relationship between Indigenous Knowledge (IK) and Traditional Ecological Knowledge. I will also examine the current conception and practice of the field of TEK in Canada. I propose to present this topic along the same lines that I teach in my course, "Indigenous Traditional Ecological Knowledge," in the Aboriginal Studies Program at the University of Toronto. There is a major dichotomy in the realm of TEK that needs to be understood: there is the Aboriginal view of TEK, which reflects an Indigenous understanding of relationships to Creation, and there is the dominant Eurocentric view of TEK, which reflects colonial attitudes toward Aboriginal people and their knowledge. In my view, to understand where TEK comes from one must start with Indigenous people and our own understanding of the world.
Therefore, every year when I teach this course I start with Creation stories or those conceptual frameworks that provide an Indigenous understanding of our own relationship to all of Creation. My view is that Indigenous understanding of our relationship to Creation did not start with the arrival of newcomers: there were already well-developed philosophies or conceptual frameworks, ethics, and values that had flourished for thousands of years. I do not begin with the newcomers' understanding of us, with their theories and assertions, but instead start with our own. I believe we can then better understand how and why the field of TEK has evolved as it has.
Our stories inform us about our beginnings. All our stories have value and offer insights, but the stories I choose to enhance student understanding of Indigenous Knowledge are the Creation stories of the Haudenosaunee and Anishinaabe. LIKe any story, there are different versions that vary with storytellers or cultural traditions. On the first day of class we listen to the Haudenosaunee Thanksgiving Address—the "Words that Come before all Else," as the address is also called. We also listen to the Anishinaabe Creation and Re-Creation stories and the Haudenosaunee Creation story. It is very important to listen to the address and stories and not take copious notes, as most university students and academics are prone...
traditional knowledge of indigenous community and the value of this knowledge for managing SES. Moreover, it gives a framework of different type of knowledge: local-manager-institution-world view being the latter the most difficult to change
The governance of natural resources used by many individuals in common is an issue of increasing concern to policy analysts. Both state control and privatization of resources have been advocated, but neither the state nor the market have been uniformly successful in solving common pool resource problems. After critiquing the foundations of policy analysis as applied to natural resources, Elinor Ostrom here provides a unique body of empirical data to explore conditions under which common pool resource problems have been satisfactorily or unsatisfactorily solved. Dr Ostrom uses institutional analysis to explore different ways - both successful and unsuccessful - of governing the commons. In contrast to the proposition of the 'tragedy of the commons' argument, common pool problems sometimes are solved by voluntary organizations rather than by a coercive state. Among the cases considered are communal tenure in meadows and forests, irrigation communities and other water rights, and fisheries.
The attitudes held by Euro-Australians about “bush fires” are markedly different from those of Aborigines. These contrasting perspectives confront each other in different practices of prescribed burning employed by Aborigines and Australian National Parks and Wildlife Service (ANPWS) rangers at Kakadu National Park in the Northern Territory. A large part of the problem that ANPWS personnel have in understanding Aboriginal knowledge and practice involves the perceptions that Euro-Australians have about “simple technologies,” “aboriginality,” and what is or is not “traditional.”