Indigenous Wetland Burning: Conserving Natural and Cultural Resources in Australia’s World Heritage-listed Kakadu National Park

McGregor, Sandra; Lawson, Violet; Christophersen, P.; Kennett, Rod; Boyden, James M.; Bayliss, Peter; Liedloff, Adam C.; McKaige, Barbie; Andersen, Alan N.

doi:10.1007/s10745-010-9362-y

Cited by 92 publications

(69 citation statements)

References 25 publications

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“…As in the case of other indigenous people, such as the aborigines of Kakadu National Park in Australia (Lewis 1989), Pemon use fire to "clean" the landscape and to make it look "beautiful." Also, like other indigenous peoples living in similar environments (Lewis 1989, Fairhead and Leach 1996, Mbow et al 2000, Laris 2002, Moore et al 2002, Mistry et al 2005, McGregor et al 2010, Miller and Davidson-Hunt 2010, Rodriguez et al 2011, the Pemon use a prescribed burning system that involves setting grassland fires during certain times of the year in order to reduce fuel accumulation and thus prevent large, destructive forest fires. Thus, a reduction in the use of fire is perceived by the Pemon as a threat since it may lead to the accumulation of flammable biomass (Rodriguez 2007).…”

Section: Revitalization Of Local Knowledge Of Firementioning

confidence: 99%

Linking well-being with cultural revitalization for greater cognitive justice in conservation: lessons from Venezuela in Canaima National Park

Rodríguez¹

2017

E&S

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ABSTRACT. Across the globe, conservation policies have often suppressed nonscientific forms of knowledge and ways of knowing nature, along with the social practices of the groups that are informed by such knowledge. Reversing this process of epistemic supremacy is crucial both for achieving greater cognitive justice in conservation areas and ensuring that conservation aims are achieved. Doing so, however, is not an easy task. In situations of cultural violence, hidden environmental knowledge is not easily made visible unless adequate conditions for it to emerge are created. I show that one way forward is by conservation engaging with the well-being agendas of indigenous people, in particular, with the construction of their life plans. This discussion is illustrated through a case study in Canaima National Park, Venezuela, where over the last 20 years, social-ecological research has been studying existing conflicts over the use of fire while supporting the development of Pemon (the indigenous peoples in this area) Life Plans. Assisting in the development of life plans through participatory historical reconstructions, territorial self-demarcation processes, and facilitation of community reflexivity about its social-ecological changes and desired future has been decisive for the Pemon, and has revealed fire management knowledge that challenges conventional explanations of landscape change that simplistically place the blame for such changes on the local use of fire. This local knowledge, combined with results from studies of Pemon fire regimes, fire behavior ecology, and paleoecological research, now informs a counter narrative of landscape change that is influencing a shift in environmental discourse and policy-making toward an intercultural fire management approach. By documenting how social-ecological research has engaged with the Pemon Life Plan processes, I show the important role that cultural revitalization plays in making hidden and silenced local environmental knowledge more visible, and hence, in achieving greater cognitive justice in conservation.

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Section: Revitalization Of Local Knowledge Of Firementioning

confidence: 99%

Linking well-being with cultural revitalization for greater cognitive justice in conservation: lessons from Venezuela in Canaima National Park

Rodríguez¹

2017

E&S

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“…5 in vegetation arising from altered fire regimes -in the absence of regular burning, the turtles may estivate in grass and associated litter rather than underground, and so are more susceptible to fire when it does occur (McGregor et al 2010).…”

Section: 10mentioning

confidence: 99%

Chelodina oblonga Gray 1841 – Northern Snake-Necked Turtle

Kennett

Fordham²,

Alacs³

et al. 2014

Chelonian Research Monographs

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“…A substantial body of evidence demonstrates that wetlands can deliver a great variety of benefits to human society (Ghermandi et al 2010). These benefits include, but are not limited to, managing flood risk (Mitsch and Day, 2006), decreasing peak air temperatures (Sun et al, 2012), improving water quality (Shutes, 2001;Dhote and Dixit 2009), protecting coastal communities from storms (Gedan et al 2011), supporting food production (Lannas and Turpie, 2009;Verhoeven and Setter, 2009), providing vital cultural resources (McGregor et al 2010) and offering locations for a variety of education and recreation opportunities (Cachelin et al 2009;Finlayson et al 2013).…”

Section: Introductionmentioning

confidence: 99%

Rapid Assessment of Wetland Ecosystem Services (RAWES): An example from Colombo, Sri Lanka

McInnes¹,

Everard

2017

Ecosystem Services

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Indigenous Wetland Burning: Conserving Natural and Cultural Resources in Australia’s World Heritage-listed Kakadu National Park

Cited by 92 publications

References 25 publications

Linking well-being with cultural revitalization for greater cognitive justice in conservation: lessons from Venezuela in Canaima National Park

Linking well-being with cultural revitalization for greater cognitive justice in conservation: lessons from Venezuela in Canaima National Park

Chelodina oblonga Gray 1841 – Northern Snake-Necked Turtle

Rapid Assessment of Wetland Ecosystem Services (RAWES): An example from Colombo, Sri Lanka

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