BioOne Complete (complete.BioOne.org) is a full-text database of 200 subscribed and open-access titles in the biological, ecological, and environmental sciences published by nonprofit societies, associations, museums, institutions, and presses.

The biological knowledge and associated values and beliefs of Indigenous and other long‐resident Peoples are often overlooked and underrepresented in governance, planning and decision‐making at local, regional, national and international levels. Ethnobiology—the study of the dynamic relationships among peoples, biota and environments—is a field that places Indigenous Peoples' ecological knowledge and ways of knowing at the forefront of research interests, particularly in relation to the importance of biocultural diversity in sustaining the Earth's Ecosystems. In this paper, we examine the nature and significance of Indigenous Peoples' knowledge systems concerning environmental sustainability, as documented in collaborative ethnobiological research. We emphasize the diverse aspects of Indigenous knowledge in conservation, and the role played by ethnobiologists in respectfully highlighting this knowledge, and link these to the Intergovernmental Science‐Policy Platform on Biodiversity and Ecosystem Services Global Assessment's key levers and leverage points for enabling the transformative change required for achieving more sustainable lifeways. Drawing on diverse ways of knowing—respectfully, collaboratively, ethically and reciprocally—can help provide more detailed knowledge of local ecosystems, and guide all humans towards greater sustainability. From environmental monitoring, to building relationships with plants and the land, to ecological restoration, there are many lessons and ways in which the intersections between Indigenous knowledge and ethnobiology can inform and contribute to the future of humanity and other life on earth. Read the free Plain Language Summary for this article on the Journal blog.

The global “nutrition transition” has had an immense impact on Indigenous Peoples of Northwestern North America. From an original diet comprised of mostly local plant and animal foods, including salmon, game, diverse plants, seaweed and other marine foods, many Indigenous people are now eating mostly imported, refined marketed foods that are generally less healthy, and many are at risk of diet-related diseases such as type 2 diabetes. Nevertheless, Indigenous people have always valued their ancestral foods, and over the last few decades there have been many initiatives throughout the region to restore and revitalize these original foods, and to re-learn Indigenous methods of processing and harvesting them. In this paper we describe the original Indigenous food systems in the study region, and the methods used to sustain and promote the ancestral food species and habitats. We then discuss the impacts of colonization, and describe recent and ongoing Resilience and Resurgence in relation to ancestral foods and food practices, including firsthand experiences with renewing food traditions. These initiatives are often connected with language revitalization and cultural resurgence programs. Led by Indigenous communities, they are undertaken with support of academic, government, and other partners. In all, they have resulted in stronger, more vibrant cultures and generally healthier communities.

We are in a time of Indigenous cultural-political resurgence in Canada (Coulthard, 2014; Manuel, 2017; Simpson, 2017; Talaga, 2018). Increasingly, Indigenous Peoples are finding renewed strength, pride, and grounding through cultural practice and the reestablishment of connection to the land. Included in this resurgence are the relationships between people and plants. When we practise our ancestral relationships with our plant relatives, we heal and strengthen ourselves. The depth of connection to place, to ancestors, and to our own mindful presence is amplified when we partake in millennia-old practices of plant cultivation, stewardship, and the integration of plant foods and medicines into our bodies. This time of resurgence emerges from generations of Indigenous Peoples suffering devastating violence, losses, and trauma as a result of colonization. In this paper I address the role that rebuilding Indigenous plant relationships plays in addressing colonial impacts on Indigenous health and in supporting Indigenous cultural and political resurgence. I also put forth Indigenized models for understanding colonial impacts on health and discuss culturally rooted conceptualizations of health that address these impacts from an Indigenous point of view. Finally, I propose a set of guidelines to consider for conducting respectful ethnobotanical research within Indigenous communities. This paper is borne out of a desire for deeper critical engagement with the intersections between colonial history, intergenerational trauma, and Indigenous plant knowledge. Furthermore, this paper acknowledges the strength and resilience of Indigenous Peoples in the face of historical injustice.

Revitalizing Indigenous land-based practices are acts of resurgence and resistance. The presence of Indigenous bodies occupying land to nourish and strengthen themselves through ancestral practices is a political act. These cultural systems of knowledge and practice are in opposition to historical and ongoing colonial attempts to dispossess Indigenous Peoples of their connections to land. Indigenous People have undergone changes in diet and land access, including cultivating and harvesting plants for health and wellbeing. Recognizing and understanding the impacts and implications of colonization on land-based knowledge is fundamental in carrying out meaningful work within Indigenous communities in the field of ethnobotany. Much of the literature and media on Indigenous issues continue to uphold trauma narratives. When working with Indigenous communities on projects, it is essential to understand the history, impacts and ongoing struggles related to colonization and genocide in America in order to not cause harm and to contribute positively to those communities. Furthermore, by taking our responsibilities one step further, we can carry out research in trauma-informed ways while prioritizing anti-oppressive, decolonial and strength-based approaches to our research and collaborations with Indigenous communities. We illustrate these points through a community-based case study from the Squamish Nation in British Columbia, Canada.