Indigenous frameworks for observing and responding to climate change in Alaska

Cochran, Patricia; Huntington, Orville; Pungowiyi, Caleb; Stanley, T. D.; Chapin, F. Stuart; Huntington, Henry P.; Maynard, Nancy G.; Trainor, Sarah F.

doi:10.1007/s10584-013-0735-2

Cited by 109 publications

(51 citation statements)

References 31 publications

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“…This may include but is not limited to botany knowledge, medicinal application (collection and/or administration), hunting, fishing, gathering, processing of material(s), caretaking such as burning, coppicing, thinning, astronomy, phenology, time, ecological markers, species markers, weather and climate knowledge (Hong et al 2018). TEK is complex, unique, and can include a suite of experts, institutions, referendums on knowledge, and checks and balances for ensuring the successful creation, accumulation, and transfer of knowledge, information, and ethical guidance on how to use that information (Cochran et al 2013;Barnhardt and Kawagaley 2005). Ceremonies, such as potlatch ceremonies, and training protocols for harvesters, as just two examples, have been discussed in the literature as institutions that support the reliability of Indigenous Knowledge systems (Trosper 2009).…”

Section: Knowing About Time and The Timing Of Knowingmentioning

confidence: 99%

Indian time: time, seasonality, and culture in Traditional Ecological Knowledge of climate change

et al. 2018

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Introduction: Western climate science and Traditional Ecological Knowledge (TEK) represent complementary and overlapping views of the causes and consequences of change. In particular, observations of changes in abundance, distribution, phenology, or behavior of the natural environment (including plants and animals) can have a rich cultural and spiritual interpretation in Indigenous communities that may not be present in western science epistemologies.Results: Using interviews with Indigenous elders and other Traditional Knowledge holders, we demonstrate that assumptions about the nature, perception, and utilization of time and timing can differ across knowledge systems in regard to climate change. Conclusions: Our interviewees' focus on relationality predisposes them to notice interactional changes among humans and other species, to be sensitive to smaller scale examples of change, to be more likely to see climate change as part of a broader time scale, and to link changes to a greater suite of socio-political phenomena, including the long arc of colonialism. One implication of this research and the interactions among humans and other species is that policies restricting Native and non-Native access to resources (i.e., hunting and fishing) to certain calendar seasons may need to be revisited in a changing climate.

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Section: Knowing About Time and The Timing Of Knowingmentioning

confidence: 99%

Indian time: time, seasonality, and culture in Traditional Ecological Knowledge of climate change

et al. 2018

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“…Projections of sea ice extent show a continued rapid decline of summer sea ice, leading to warmer waters in summer and fall, later freeze-up in fall, and thinner ice in winter (Jefferies et al, 2013;Wood et al, 2015). While many Arctic marine mammals and many hunters display adaptability and resilience to change (Cochran et al, 2013), it is likely that ecological changes will continue in the wake of physical changes, with long-term consequences that are unlikely to be beneficial to species and hunting practices adapted to cold and ice.…”

Section: Introductionmentioning

confidence: 99%

Evaluating the Effects of Climate Change on Indigenous Marine Mammal Hunting in Northern and Western Alaska Using Traditional Knowledge

Huntington¹,

Quakenbush

Nelson

2017

Front. Mar. Sci.

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Iñupiaq, Yup'ik, and Cup'ik hunters in 14 Alaska Native communities described a rapidly changing marine environment in qualitative traditional knowledge interviews conducted over the course of a decade with 110 individuals. Based on their observations, sea ice conditions are the most notable change, with later freeze-up, thinner and less reliable ice, and earlier and more rapid break-up. Marine mammal populations in northern and western Alaska have been affected by changes in the physical environment, with alterations to migratory timing and routes, distribution, abundance, health, and behavior. Despite these changes, marine mammal populations in the region remain generally healthy and abundant. For hunters, access is the biggest challenge posed by changing conditions. Sea ice is less safe for travel, particularly for more southerly communities, making hunting more dangerous or impossible. Rapid break-up has reduced the time available for hunting amid broken ice in spring, formerly a dependable and preferred season. Social change also affects the ways in which hunting patterns change. Increased industrial development, for example, can also alter marine mammal distribution and reduce hunting opportunity. Reduced use of animal skins for clothing and other purposes has reduced demand. More powerful and reliable engines make day trips easier, reducing the time spent camping. An essential component of adjustment and adaptation to changing conditions is the retention of traditional values and the acquisition of new information to supplement traditional knowledge. Our findings are consistent with, and add detail to, what is known from previous traditional knowledge and scientific studies. The ways in which hunters gather new information and incorporate it into their existing understanding of the marine environment deserves further attention, both as a means of monitoring change and as a key aspect of adaptation. While the changes to date have been largely manageable, future prospects are unclear, as the effects of climate change are expected to continue in the region, and ecological change may accelerate. Social and regulatory change will continue to play a role in fostering or constraining the ability of hunters to adapt to the effects of climate change.

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“…Opposition was particularly pronounced for representatives of Indigenous organizations. This opposition may reflect a more holistic view of socio-ecological systems (and thus a lesser tendency to reduce them to their individual components) or a stronger cultural and spiritual value placed on arctic species (Cochran et al, 2013). Scientists were more split in their support; those strongly associated with decision-making had greatest support for triage.…”

Section: General Attitudes To Triagementioning

confidence: 99%

“…The scientific viewpoint often points toward the need for incorporation of more components of the ecological system, for example a more dynamic ecosystem and landscape-focussed approach to arctic conservation has been proposed (Elmqvist et al, 2004). Indigenous systems of thought also highlight the need for more systems-based and holistic approaches, but have greater emphasis on the inclusion of culture and spiritual aspects (Cochran et al, 2013). In the Arctic, some agencies are transitioning from more species-focussed to more location-focussed monitoring and management, for example:…”

Section: Conceptual Issues In Triagementioning

confidence: 99%

Stakeholder Perspectives on Triage in Wildlife Monitoring in a Rapidly Changing Arctic

et al. 2016

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Indigenous frameworks for observing and responding to climate change in Alaska

Cited by 109 publications

References 31 publications

Indian time: time, seasonality, and culture in Traditional Ecological Knowledge of climate change

Indian time: time, seasonality, and culture in Traditional Ecological Knowledge of climate change

Evaluating the Effects of Climate Change on Indigenous Marine Mammal Hunting in Northern and Western Alaska Using Traditional Knowledge

Stakeholder Perspectives on Triage in Wildlife Monitoring in a Rapidly Changing Arctic

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