2021
DOI: 10.1177/11771801211038760
|View full text |Cite
|
Sign up to set email alerts
|

Indigenous Knowledges of forest and biodiversity management: how the watchfulness of Māori complements and contributes to disaster risk reduction

Abstract: The United Nations Sendai Framework 2015-30 for disaster risk reduction (DRR) reaffirms the role of Indigenous Knowledges (IK) as complementing and contributing to more effective DRR. This hard won space for IK comes as Indigenous communities voluntarily contribute to the local management of disasters, including wildfire and threats to biodiversity in forest ecosystems. The effectiveness of Indigenous practices in addressing hazards is based on traditional knowledges and empirical observations that inform acti… Show more

Help me understand this report

Search citation statements

Order By: Relevance

Paper Sections

Select...
1
1
1
1

Citation Types

0
12
0
1

Year Published

2022
2022
2024
2024

Publication Types

Select...
6
3
1

Relationship

1
9

Authors

Journals

citations
Cited by 17 publications
(13 citation statements)
references
References 32 publications
0
12
0
1
Order By: Relevance
“…We approached this analysis with suspicion as well as faith (Josselson, 2004 ), and remain wary that Indigenous cosmologies may be co‐opted and used to legitimise humanitarian intervention in ways that depoliticise, especially as those communications that do engage some of these cosmologies do not come close to communicating the rich cosmologies of many Indigenous Peoples. Echoing previous research about Indigenous knowledge (Lambert and Mark‐Shadbolt, 2021 ), this is a complex entwining of worldviews and motivations, where the line between silencing, co‐opting, misappropriating, and respecting Indigenous knowledge is blurred.…”
Section: Discussionmentioning
confidence: 99%
“…We approached this analysis with suspicion as well as faith (Josselson, 2004 ), and remain wary that Indigenous cosmologies may be co‐opted and used to legitimise humanitarian intervention in ways that depoliticise, especially as those communications that do engage some of these cosmologies do not come close to communicating the rich cosmologies of many Indigenous Peoples. Echoing previous research about Indigenous knowledge (Lambert and Mark‐Shadbolt, 2021 ), this is a complex entwining of worldviews and motivations, where the line between silencing, co‐opting, misappropriating, and respecting Indigenous knowledge is blurred.…”
Section: Discussionmentioning
confidence: 99%
“…This means that genomic material and data can remain in the hands of the involved communities, who can subsequently be in control of their own diagnostics and maintain self-determination. M aori, like many other indigenous communities globally, are a recognized force in the front lines of biosecurity surveillance and conservation management (Lambert & Mark-Shadbolt, 2021). In Te Ao M aori (the world of the Mori), the entire Earth is known as Papat u anuku, the Earth mother, and all life depends upon Papat u anuku for their wellbeing.…”
Section: Communitymentioning
confidence: 99%
“…Hillier, Chaccour, Al‐Shammaa, & Vorstermans, 2020). Reducing the risk of future disease outbreaks requires empirical observations attuned to community‐led solutions that can be seen as locally‐led ‘watchfulness’ (Lambert & Mark‐Shadbolt, 2021). Indigenous guardianship does not exclude Western science and data gathered by remote sensing, but in many regions around the world, it will be Indigenous knowledge holders and their communities who are eyewitnesses and first responders to pests and diseases that threaten ecosystems and keystone species that are remote from other eyes (Artelle et al, 2019).…”
Section: Wildlife Disease Policy: a Research Agendamentioning
confidence: 99%