Science for sustainable development: Articulating Knowledges

Gallopín, Gilberto C.; Vessuri, Hebe

doi:10.9774/gleaf.978-1-909493-67-4_4

Cited by 13 publications

(9 citation statements)

References 19 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Environmental scholars now explore processes of co-production of knowledge (Berkes, 2008;ICSU, 2005), knowledge articulation (Galopin & Vessuri, 2006), knowledge systems (Cash et al, 2003), dialogues of knowledge (Leff, 2003), transdisciplinarity (Pregernig, 2006), and knowledge governance, among others. Galopin and Vessuri (2006), in particular, offer a productive perspective on the three 'epistemic levels' of knowledge production, beginning with the compilation of information (data or facts), followed by the study of explanations given to a phenomena from different perspectives, and culminating in the articulation of an alternative world view. According to these authors, knowledge production typically fails to reach the 'third level' due to resistance to change among dominant actors and the hegemony of existent paradigms of knowledge production.…”

Section: Reflexive Environmental Governance Cultural Change and Conmentioning

confidence: 99%

Speaking of fire: reflexive governance in landscapes of social change and shifting local identities

Rodríguez¹,

Sletto

Bilbao

et al. 2013

Journal of Environmental Policy & Planning

View full text Add to dashboard Cite

The concept of reflexive governance has to a large extent emerged from an increasing recognition of the need to consider different meanings of nature in the environmental policy-making process. Yet, so far, little attention has been paid to creating conditions for reflexive governance among different actors in intercultural settings, particularly in the context of environmental conflict and strong cultural change among indigenous peoples. This paper reviews three participatory research projects carried out in the Gran Sabana in Canaima National Park, Venezuela, which facilitated dialogue among indigenous people regarding their conflicting views of fire, in part by developing community-wide critical reflections on processes of cultural change and identity formations. These experiences suggest that once marginalized environmental knowledge is publicly acknowledged within the context of endogenous cultural processes, indigenous people feel more confident to engage in dialogue with other actors, thus allowing the emergence of reflexive environmental governance.

show abstract

Section: Reflexive Environmental Governance Cultural Change and Conmentioning

confidence: 99%

Speaking of fire: reflexive governance in landscapes of social change and shifting local identities

Rodríguez¹,

Sletto

Bilbao

et al. 2013

Journal of Environmental Policy & Planning

View full text Add to dashboard Cite

show abstract

“…As a result, increasing attention is currently being paid to developing environmental governance systems that incorporate different perspectives of nature and forms of environmental knowledge. Environmental scholars and policymakers now explore processes of coproduction of knowledge (ICSU 2005, Berkes 2008), knowledge articulation (Galopin and Vessuri 2006), knowledge integration (Raymond et al 2010), knowledge systems (Cash et al 2003), and transdisciplinarity (Pregernig 2006), among others.…”

Section: Cognitive Justice Cultural Revitalization and Well-being Fmentioning

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

View full text Add to dashboard Cite

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.

show abstract

“…En el mundo actual se presta cada vez mayor atención al desarrollo de formas de gobernabilidad ambiental que incorporen múltiples visiones de la naturaleza y modalidades de conocimiento ambiental (Cash y otros, 2003;Santos y otros, 2003;ICSU, 2005;Galopin y Vessuri, 2006;Leff, 2006;Berkes, 2007;Pregernig, 2006;Walsh, 2007;Leach y otros, 2010). Este interés por formas más plurales de gobernabilidad ambiental es una respuesta a la opresión y marginación social, generada por una importante porción de políticas ambientales del mundo que han invisibilizado y suprimido los saberes ambientales locales, junto con las formas de vida de los grupos sociales que se apoyan en dichos conocimientos.…”

Section: Diálogo De Saberes Justicia Cognitiva E Interculturalidad Punclassified

“…El análisis compartido de problemas es considerado como un estimulante del debate, en lugar de un mecanismo para solucionar disputas y llegar a soluciones definidas (Leach y otros, 2007). El objetivo último es lograr un cambio radical de los paradigmas dominantes (Galopin y Vessuri, 2006).…”

Section: Diálogo De Saberes Justicia Cognitiva E Interculturalidad Punclassified

“…El concepto de diálogo de saberes ha ido capturando cada vez más la atención de estudiosos y académicos comprometidos con la búsqueda de alternativas socialmente justas y coproducidas para la sustentabilidad ambiental (Cash y otros, 2003;Santos y otros, 2007;ICSU, 2005;Walsh, 2005;Galopin y Vessuri, 2006;Leff, 2003;Pregernig, 2006;Leach y otros, 2007). No obstante, aún no se ha logrado una comprensión de los desafíos que supone llevar a la práctica el diálogo de saberes, particularmente en situaciones de conflictos ambientales, asimetrías de conocimientos y de rápido cambio cultural, como los experimentados por muchos pueblos indígenas y otros pueblos marginados.…”

Section: Introductionunclassified

See 1 more Smart Citation

A propósito del fuego: diálogo de saberes y justicia cognitiva en territorios indígenas culturalmente frágiles

Rodríguez

Sletto

Leal³

et al. 2016

trilogía Cienc. Tecnol. Soc.

View full text Add to dashboard Cite

Este artículo examina el papel central que juega la revitalización cultural, sentando las bases para un diálogo de saberes simétrico respecto a temas ambientales contenciosos. Para ello, se discuten varias experiencias de investigación participativa llevadas a cabo en el Parque Nacional Canaima, Venezuela, entre 1999 y el presente, para facilitar el diálogo sobre el uso fuego al interior del pueblo indígena Pemón, con miras a fortalecer su capacidad de diálogo y negociación con otros actores sobre el manejo sustentable de sus territorios; esto incluyó discusiones sobre procesos de cambio cultural y de formación de identidad. Estas experiencias han demostrado que una vez que se da reconocimiento público a saberes ambientales que han estado históricamente excluidos, como parte de sus propias agendas de reafirmación política y cultural, los pueblos indígenas se pueden sentir más seguros para entablar diálogos con otros actores sobre temas complejos y multifactoriales, como el uso del fuego. Estos procesos de reflexión comunitaria amplia abren paso a una situación de mayor justicia cognitiva en la gestión ambiental y territorial que forma parte de un proceso más amplio de construcción de interculturalidad. El derecho de los pueblos indígenas al autorreflexión, a pensar de manera diferente y a la libre expresión de sus conocimientos y saberes, es esencial para que se pueda dar el dialogo y la interculturalidad en condiciones de equidad.

show abstract

Science for sustainable development: Articulating Knowledges

Cited by 13 publications

References 19 publications

Speaking of fire: reflexive governance in landscapes of social change and shifting local identities

Speaking of fire: reflexive governance in landscapes of social change and shifting local identities

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

A propósito del fuego: diálogo de saberes y justicia cognitiva en territorios indígenas culturalmente frágiles

Contact Info

Product

Resources

About