No abstract

ABSTRACT. If, like other ecosystems, the variable and dynamic ecosystems of the Pacific Northwest exhibited cycles and unpredictable behavior, particularly when humans were present, the indigenous societies of that region had to have been resilient in order to persist for such a long time. They persisted for two millennia prior to contact with people from the "old world." The Resilience Alliance (2002) proposes that social and ecological resilience requires three abilities: the ability to buffer, the ability to self-organize, and the ability to learn. This paper suggests that the characteristics of the potlatch system among Indians on the Northwest Coast, namely property rights, environmental ethics, rules of earning and holding titles, public accountability, and the reciprocal exchange system, provided all three required abilities. The resulting resilience of these societies confirms the validity of many of the ideas now being discussed as important components in providing successful and sustainable relationships between humans and their ecosystems. That so many separate ideas seem to have been linked together into resilient systems in the Pacific Northwest suggests that social ecological resilience is complicated.

No abstract

The effort to combine analysis of ecosystems and social systems requires a firm theoretical basis. When humans are present in an ecosystem, their actions affect emergent structures; this paper examines forms of emergence that account for the presence of humans. Humans monitor and regulate ecosystems based on their cultural systems. Cultural systems consist of concepts linked in complicated ways that can form consistent world views, can contain inconsistencies, and may or may not accurately model the properties of a social-ecological system. Consequently, human monitoring and regulating processes will differ, depending on cultural systems. Humans, as agents, change or maintain pre-existing material and cultural emergent structures. The presentation is illustrated with a case study of fire-prone forests. The paper shows that explicit attention to emergence serves very well in unifying the following requirements for social-ecological analysis: coherent and observable definitions of sustainability; ways to link ecological and social phenomena; ways to understand cultural reasons for stability and instability in dynamic social-ecological systems; and ways to include human self-evaluation and culture within dynamic models of social-ecological systems. Analysis of cultural emergent structures clarifies many differences in assumptions among the fields of economics, sociology, political science, ecology, and ecological economics. Because it can be readily applied to empirical questions, the framework provides a good way to organize policy analysis that is not dominated by one or another discipline.

Community: Men and women are members of a community that includes all beings. Each has its proper role, and each has obligations to others. The sacred aspect of this assumption is that all beings have spirit. The political aspect of this assumption is that human-to-human relationships are similar to human-to-animal and human-to-plant relationships. The economic aspect is that reciprocity in exchange must exist. Connectedness: Everything is connected. While the idea of community provides a source of obligation and a guide to proper behavior, the idea of connectedness is a description of how the world is. Seventh Generation: Past human generations left us a legacy, and we have a duty to pass that legacy to our greatgrandchildren and beyond, as far as to the seventh generation. Humility: In taking action, humanity should be humble. The natural world is powerful and well able to cause trouble if not treated properly.