“…Although all three groups are ‘salmon cultures’, like many Northwest Coast groups, The Haida, Tlingit and Tsimshian represent distinct language groups with their own knowledge systems, social structures, and livelihood adaptations to the microclimates in which they dwell (cf. Langdon 1979). Fig.…”
Section: Methodsmentioning
confidence: 99%
“…Within the Pacific Northwest, this study is focused specifically in the region of Southeast Alaska and Northern British Columbia. This refugia area is diverse geologically, geographically, and ecologically (Clague and Mathewes 1996; Dixon 2001; Brandt et al 2014; O’Neel et al 2015), and also culturally, from the ways that people engaged with their resources, all the way through to how they adapted and responded to ecological and geographical change (Langdon 1979; Fedje and Mathewes 2005). While each culture is uniquely distinct, particularly the Haida, their origin stories show interconnectedness (Emmons and de Laguna 1991), which can also be seen in the histories of intermarriages and trading routes between these three groups.…”
We investigate the perceptions and impacts of climate change on 11 Indigenous communities in Northern British Columbia and Southeast Alaska. This coastal region constitutes an extremely dynamic and resilient social-ecological system where Indigenous Peoples have been adjusting to changing climate and biodiversity for millennia. The region is a bellwether for biodiversity changes in coastal, forest, and montane environments that link the arctic to more southerly latitudes on the Pacific coast. Ninety-six Elders and resource users were interviewed to record Traditional Ecological Knowledge (TEK) and observations regarding weather, landscape, and resource changes, especially as concerns what we term Cultural Keystone Indicator Species (CKIS), which provide a unique lens into the effects of environmental change. Our findings show that Indigenous residents of these communities are aware of significant environmental changes over their lifetimes, and an acceleration in changes over the last 15–20 years, not only in weather patterns, but also in the behaviour, distributions, and availability of important plants and animals. Within a broader ecological and social context of dwelling, we suggest ways this knowledge can assist communities in responding to future environmental changes using a range of place-based adaptation modes.Electronic supplementary materialThe online version of this article (10.1007/s13280-019-01218-6) contains supplementary material, which is available to authorized users.
“…Although all three groups are ‘salmon cultures’, like many Northwest Coast groups, The Haida, Tlingit and Tsimshian represent distinct language groups with their own knowledge systems, social structures, and livelihood adaptations to the microclimates in which they dwell (cf. Langdon 1979). Fig.…”
Section: Methodsmentioning
confidence: 99%
“…Within the Pacific Northwest, this study is focused specifically in the region of Southeast Alaska and Northern British Columbia. This refugia area is diverse geologically, geographically, and ecologically (Clague and Mathewes 1996; Dixon 2001; Brandt et al 2014; O’Neel et al 2015), and also culturally, from the ways that people engaged with their resources, all the way through to how they adapted and responded to ecological and geographical change (Langdon 1979; Fedje and Mathewes 2005). While each culture is uniquely distinct, particularly the Haida, their origin stories show interconnectedness (Emmons and de Laguna 1991), which can also be seen in the histories of intermarriages and trading routes between these three groups.…”
We investigate the perceptions and impacts of climate change on 11 Indigenous communities in Northern British Columbia and Southeast Alaska. This coastal region constitutes an extremely dynamic and resilient social-ecological system where Indigenous Peoples have been adjusting to changing climate and biodiversity for millennia. The region is a bellwether for biodiversity changes in coastal, forest, and montane environments that link the arctic to more southerly latitudes on the Pacific coast. Ninety-six Elders and resource users were interviewed to record Traditional Ecological Knowledge (TEK) and observations regarding weather, landscape, and resource changes, especially as concerns what we term Cultural Keystone Indicator Species (CKIS), which provide a unique lens into the effects of environmental change. Our findings show that Indigenous residents of these communities are aware of significant environmental changes over their lifetimes, and an acceleration in changes over the last 15–20 years, not only in weather patterns, but also in the behaviour, distributions, and availability of important plants and animals. Within a broader ecological and social context of dwelling, we suggest ways this knowledge can assist communities in responding to future environmental changes using a range of place-based adaptation modes.Electronic supplementary materialThe online version of this article (10.1007/s13280-019-01218-6) contains supplementary material, which is available to authorized users.
“…These include southerly exposures for winter warmth, sheltered coves to protect houses and canoes (Krause 1956), fresh water, beaches of pebbles and small rocks so as not to damage the cedar canoes (Niblack 1970), level and welldrained terrain and defensibility (Emmons 1991). As would be predicted, proximity to food resources is also important (Krause 1956;Langdon 1979;Niblack 1970;Oberg 1973).…”
The American Northwest Coast, famously rich as an environment for hunter-gatherers, is not an easy landscape to inhabit. Field survey of the Tebenkof Bay region, Kuiu Island, southeast Alaska, identifies the pattern of site positions. Mathematical modelling explores which considerations directed the placing of settlements in that landscape.
“…Steve Langdon has been involved in engaged research related to indigenous peoples, mainly in Southeast Alaska (Tlingit, Haida, Tsimshian, and Eyak peoples), for four decades (e.g., Langdon , , , , ; Langdon and Feldman ). However, he would go beyond this designation and characterize his engagement as being “critically humanist” as defined by Bruce Knauft ().…”
The distinction between engaged/applied anthropology and traditional anthropology has not been rigid in Alaska since the early 1970s. Why? And how has this engagement occurred for four decades at the University of Alaska Anchorage? This paper describes the socio‐political realities of Alaska and how faculty and students responded in their engaged research, teaching, and service. Cultural and linguistic anthropologists engaged with a variety of Alaskan communities, primarily Alaska Native, sometimes working with federal, state, and private agencies serving northern populations, which now includes over 90 ethnic groups from around the world.
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