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In this conceptual paper, we argue that the assumptions behind laboratory and field studies are that chemical and compositional analysis may reveal structures unseen by means of human observation. However, replacing human observation to make it obsolete is not the purpose of science; if something can be seen, but is not measurable, that does not make it irrelevant. Although science is frequently primarily regarded as a quantitative field, we argue that qualitative data inclusion is necessary determine the consequences of research on Indigenous communities. We discuss key points, including historical and anthropocentric views of science, suggesting that Indigenous Science requires greater wisdom-based knowledge in association with traditional ecological knowledge. We introduce a new conceptual model called “Pollen Sovereignty”, a sister to Indigenous food sovereignty, to begin critical discussions around the ethics of field research and the impacts of research on the environment, land management, and Indigenous communities. That is, through simple scientific concepts, critical thought, and logic new conceptual frameworks and avenues of research, Indigenous knowledges cannot merely be coopted and reused, but respected and valued.

Invasive plants threaten natural areas, yet Acadia National Park, Maine, USA has been successful in managing invasive plant populations for over three decades. However, rapid environmental change and increasing pressure from encroaching invasive plants may adversely affect the success of ongoing management. This article presents an overview of invasive plant management in Acadia National Park, highlighting lessons learned in over 30 years of active management. Acadia provides a valuable case study for other protected areas, sharing many features with protected areas globally. We offer recommendations for protected area managers in the face of rapid environmental change. Deliberate and continuous management actions by park resource staff starting in the late 1980s and expanding in the mid‐2000s have resulted in extremely low incidence of invasion within Acadia. This success has resulted from effort centred around a science‐based and adaptive approach to management, early detection, and rapid response. Strong partnerships have ensured the continuation of this work. Park staff continue to reduce invasive species populations to <1% cover, monitor managed areas to track treatment success, and re‐treat upon reinvasion. However, total eradication is rare and continued management of new and re‐invasions is expensive and challenging. Maintaining effective invasive plant management is likely to become more difficult as climate change interacts with other stressors in protected areas. Synthesis and applications: Responding to these changes requires articulating desired and realistic future conditions for resources in protected areas, then using actions such as invasive plant removal and native plant revegetation to achieve goals. Long‐term management through a flexible experimental approach is critical to successful invasive plant management. Both Western and Indigenous science are needed to inform responses to the multiple and interacting global change stressors, and management is needed to advance scientific understanding of ecosystem and species responses to change. [ABSTRACT FROM AUTHOR]

The dominance of a ‘North-Centric’ approach to RRI has made invisible a range of practices and stakeholders observed in the Global South that provide a multi-cultural perspective to aligning science with society. We use a practice theory lens and a three-part model of materials, competence, and meanings to examine RRI as a sci-tech management approach operating at the interface of western and Indigenous science. We present a case study of New Zealand’s high-tech science sector whereby local Indigenous (Māori) knowledge, expressed in a specific national policy called Vision Mātauranga (VM) is driving RRI in practice. The findings show a set of micro-practices, including open innovation, capacity development and absorptive capacity as necessary to initiate and sustain RRI collaborations with Māori. We conclude that a decolonized RRI process extends responsible innovation’s application beyond the EU, giving rise to the development and practice of new modes of science organizations and governance in RRI.

Traditional Ecological Knowledge (TEK), described as the relationship between Indigenous peoples and the ecosystem, has always been part of Indigenous communities and their daily lives; however, TEK has progressively been incorporated into the academic and professional field of North American wildlife management and ecology despite its historical domination by Western scientific attitudes, knowledge, and methods. The objective of this note is to provide an overview of such progression from the standpoint of the first author, an Indigenous professional trained in a Western scientific paradigm. More specifically, the paper categorizes the history and the current state of TEK in the wildlife management profession while providing insights for the future of the field. [ABSTRACT FROM AUTHOR]

We are pleased to present this special edition of Sociolinguistic Studies devoted to the triadic relation among people, the plants they rely upon and nurture, and the languages they speak. Given the current global recognition of threats to biodiversity, and of the language extinction crisis, it is fitting that a leading sociolinguistics journal should explore how languages reflect human adaptation and coexistence with plants. Renewed attention to the nexus of these two diversities, and a way of working that includes and centers Indigenous and local authors and perspectives will be key tools in addressing the intertwined threats to the diversity of both plants and languages. The articles in this issue invite us to visit locations as diverse as Mexico, Mongolia, Siberia, Vietnam, and Vanuatu. In all these places, and many more, we can witness the ways in which people talk about, perceive, use, and foster plant biodiversity to the benefit of the entire planet. [ABSTRACT FROM AUTHOR]

Indigenous Knowledge Systems arise from place-based relationships with the world in concert with healthy ecosystems, which encompass Non-Human People. Assuming conservation science fundamentally reaches for the goal of healthy, functioning ecosystems, conservation from non-Indigenous and Indigenous perspectives may share similar purposes. However, if dominant western cultures engage with Indigenous ones toward shared conservation goals without critical use of decolonial thinking and challenging some of the basic tenants of western culture, violence against Indigenous Knowledge Systems may ensue. Drawing mainly from lessons in a Canadian context, I highlight several points to help avoid violence against Indigenous Knowledge Systems. These points challenge western scientists to think on the nature of knowledge, consider their own worldview and those of Indigenous Peoples, explore concepts of Ethical Space, consider science as a tool, challenge basic terminology, consider scales in thinking, delve into thought structures as tools, and center Indigenous Knowledges. We must all push towards the flourishing of all knowledge systems, including those of both human and Non-Human People, to face biodiversity and climate crisis and to shift some fundamental assumptions of dominant Western Knowledge Systems.

In this article we analyze participatory approaches used in three research studies where local ecological knowledge (LEK) and Earth system models (ESMs) were combined to deepen our understanding of human-environment systems and produce usable data tools for decision making. In all three cases, the combination of these complimentary types of knowledge produced richer data about the environmental conditions being studied. In the first, participants used LEK to identify ways that an ESM-produced fire simulation differs from usual seasonal patterns. In the second, participants used LEK to adapt and apply regional climate projections to the specifics of local microclimates. And in the third, participants’ ecological knowledge identified important local ecosystem processes that were not currently represented in ESMs, including the distinct roles of various vegetation in local hydrology, as well as fuel loading conditions for predicting wildfire intensity. Although all three cases demonstrate how combining LEK and ESM data improves collaborative understandings of human-environment processes, we also found that key differences in the participatory approaches we used, particularly as regards timing and type of participation from local communities, produced three different sets of outcomes. Specifically, as our cases move from less (first case) to more (third case) participation and knowledge integration, the outcomes move beyond combining ESM and LEK knowledge and toward changing the design and configuration of ESMs themselves with insights from LEK. However, we simultaneously find that these deeper levels of integration require multiyear relationships between researchers and communities, agreements on data sovereignty for communities, and community’s involvement in designing and instigating the project, which are not necessary to achieve lower levels of integration. In all three cases, we found that communities are willing to participate in this work when relationships of trust have been built, data privacy and sovereignty is agreed upon and carefully protected, and epistemic differences are respected.

Plant pathology researchers play a pivotal role in thought leadership and its translation to action regarding the recognition and demonstration of the value of Indigenous knowledge and science. For many scientists, navigating the space of Indigenous rights and perspectives is challenging. In pursuit of a cultural shift in research and development within the field of plant pathology, the 2019–2021 Management Committee of the Australasian Plant Pathology Society (APPS) undertook a review and modernization of the Society's Constitution. The aim was to ensure its alignment with principles that foster inclusivity of Indigenous peoples in the development and implementation of relevant research projects impacting their communities. Additionally, a dynamic repository of guidelines and resources was compiled. These resources are designed to assist plant pathologists, while respecting and not superseding the guidance provided by local Indigenous researchers, practitioners, and advisors. The collective efforts of plant pathologists hold immense potential in championing Indigenous Peoples and their rights, steering the field toward a more inclusive and equitable future. This paper builds upon the thesis presented in the APPS Presidential Address at the Biennial APPS Conference in 2021, held virtually in lutruwita (Tasmania) on the unceded lands of the Palawa people. It underscores the potential impact when plant pathologists unite in advocating for Indigenous Peoples and their rightful place within the field. [ABSTRACT FROM AUTHOR]

Teaching science in schools rarely includes local wisdom. Local wisdom-based learning is more suitable for the regional characteristics and students' daily life experiences and also supports sustainability and cultural diversity. The reconstruction of indigenous science into scientific knowledge will show the part of local wisdom that is suitable for science learning. This research aimed to reconstruct indigenous science into scientific knowledge from the process of natural color that was conducted in the community of Lurik Klaten in Pedan and Cawas Subdistrict, Klaten Regency, Central Java, Indonesia. The outcome of this research was scientific knowledge from the result of indigenous science reconstruction that was based on society's culture about the process of natural color. The expected benefit of this research was to be the contextual educational resource for teachers of science in the school. The method of this research was qualitative descriptive through visceral interviews, direct observation and document study about the traditional process of natural color. The research focused on natural color production, especially on knowledge of traditional lurik craftsman related to the raw materials of natural color and also the process of coloring lurik. The obtained data were analyzed, verified, and constructed into scientific knowledge and were interpreted to get meaningful information. The conclusion was that there was five indigenous science from natural color production which could be reconstructed into scientific knowledge and also appropriate with several competences in science education. [ABSTRACT FROM AUTHOR]

Education by and for Indigenous peoples needs to focus on and honor the life-affirming notions of land- and place-based connections, our individual and collective responsibilities, reciprocity, and relationships. In todays' school settings, redefining what 'success' looks like as well as supporting Indigenous identities are critical to teaching and learning in general, and for science education in particular. In contemporary schools, we, as educators, need to focus on place-based knowledges and the concept of reciprocity as being important to the learning, identities, and well-being of our Indigenous students. This is challenging because western science education often attempts to be objective, which removes context and creates barriers for Indigenous students. For this study, I worked with eight students and two faculty in an Environmental Science program at a small, private, 4-year university in the Pacific Northwest of the USA. I employed a qualitative design, consisting mainly of interviews, observations, case studies, and the sharing of stories with students and their instructors. My participants highlighted many important aspects of Indigenous science learning, learning focused on decolonization and sovereignty, and the role reciprocity plays in their lives and their educational motivation. I focus on three themes that emerged from this work: one, that land-based and place-based education, is critical for Indigenous students; two, that reciprocity must be included in how we educate our Indigenous students; and three, that decolonizing science education will include supporting both place-based learning and reciprocity. [ABSTRACT FROM AUTHOR]

Abstract The One Health approach, which assesses the interconnectedness of animal, human, and environmental health, fails to include and amplify Indigenous knowledge and Indigenous scientists. To effectively center Indigenous knowledge next to and within the One Health approach, which is historically based in Western science, the similarities and differences between Indigenous science, specifically Traditional Ecological Knowledge (TEK), and One Health must be explored. The objective of this project is to identify values in Indigenous science that are unsupported or underrepresented in Western science and then collaboratively ideate recommendations that Western allies can take to center and support Indigenous scientists and elevate Indigenous knowledge. From January to March 2023, the study team conducted semi-structured interviews with Indigenous knowledge keepers via Zoom video calls. American Indian, Alaska Native, Native Hawaiian (Kānaka Maoli), and other Indigenous participants from the global diaspora residing in the continental United States and Hawaiian Islands were recruited through social media and referrals from Indigenous leaders who had participated in formative (phase 1) interviews completed in 2022. In those formative interviews, four themes emerged and called for further exploration of Indigenous perspectives on (1) the natural world, (2) cultural heritage, (3) value expression, and (4) reflection. These ideas were reframed into questions asked in subsequent (phase 2) interviews in 2023. Thematic identification methods were used to highlight key ideas throughout the interviews. Participants noted gaps between their Indigenous worldviews and the One Health model, particularly relating to contrasts with Western culture, holistic expression, power in action, identity and belonging, maintaining community and cultural practices, and sharing information/education. It was also noted that One Health must do more than just uplift Indigenous values to support Indigenous scientists and should instead collaborate with TEK keepers and foster practices that are inclusive and validating of other knowledge systems. Phase 2 interview responses highlighted Indigenous principles that are underrepresented in One Health practice. These principles were transformed into considerations specifically for Western-rooted scientists to improve allyship to Indigenous science and scientists. Adoption of the considerations would strengthen partnership between One Health practitioners and Indigenous scientists and promote collaboration across many ways of knowing. One Health impact statement The One Health theory encourages transdisciplinary collaboration to break down siloing and innovate solutions. Yet, One Health practice, and the Western scientific approach it takes, often excludes involvement with Indigenous ways of knowing and disclaims Indigenous knowledge keepers who have been conducting “One Health” work since time immemorial. Indigenous knowledge keepers who self-identified as cultural bridges between Native communities and Western communities were interviewed and asked to speak to values found in Indigenous science and research. The featured principles highlight some of the similarities and differences between Indigenous and Western scientific approaches. The identified values informed recommendations for Western scientists to be better allies to Indigenous scientists and to amplify Indigenous voices and science. One Health practitioners will benefit from these guidelines by navigating research in a more equitable way and by creating sustainable reciprocal partnerships with Indigenous scientists. This makes One Health more open and accessible to Indigenous and Western ways of knowing.

Editorial introducing a new special issue in the journal.

There is not one singular way to weave together Indigenous and Western knowledges; creating meaningful cross-cultural collaborations requires a foundation of relationships rooted in the context of specific people and place. As interest in working across knowledge systems increases, our goal is to provide an example of respectful and appropriate cross-cultural collaboration within environmental practice. We demonstrate our collaborative, mixed-methods approach to developing a community-based wildlife monitoring program with Magnetawan First Nation that prioritizes community knowledge and values. Through community interviews and a youth sharing circle, participants highlighted values (respect, interconnection, reciprocity, collaboration, and relationship) as well as research priorities, providing examples of what each may look like in practice, to inform our monitoring approach. These examples, paired with reflections from the research team, are shared to explore the process of weaving together knowledge and values to co-create a community-based wildlife monitoring program, applying wildlife cameras as much more than simply a tool for data collection. This research provides tangible examples of weaving together knowledges and values in the context of environmental monitoring, helping guide future cross-cultural collaboration to ensure this work is being done in a good way.

Editorial introducing a new special issue in the journal. [ABSTRACT FROM AUTHOR]

Indigenous Knowledge, observations and understandings of Earth processes are not sufficiently included in global Earth Observations. Drawing on the results obtained during a 3-day hackathon event, we present evidence, best practices and recommendations to water quality organizations seeking to engage and share information with Indigenous communities. The hackathon event revealed three key findings: First, Indigenous Peoples report precise and accurate observations of changes in various Earth systems, particularly the hydrological cycle. Second, this information can significantly enhance global Outreach and Engagement efforts, aiding in the understanding of hydrological cycle components, water quality, mapping water courses, and monitoring and mitigating the effects of climate change (i.e., floods, droughts, etc.). Third, enabling Indigenous Peoples to contribute their scientific knowledge and utilize Earth Observations is crucial for the protection of other vital components of the water cycle. We addressed two crucial questions: What opportunities exist to include Indigenous Knowledge into Earth Observations, and what are the main challenges in doing so?

Troso woven fabric is a kind of weaving fabric produced in a village in Indonesia called Troso. The aim of this study was to identify the detailed process of manufacture of Troso woven fabric and reconstruct it related to several scientific concepts. Research method started by observe several local cultures in this city, and found that students can better understand the science concept and increase their environmental awareness when it is exemplified by circumstances in their surrounding environment. The results of Troso woven fabric reconstruction can be used as a contextual alternative learning resource and increase students' awareness in protecting their environment. This study uses a qualitative research approach through ethnoscience and ethnoecology. The two aspects of the study were carried out through the process of reconstructing indigenous science into scientific science. The research stages include pre-research preparation, primary data collection through observation, in-depth interviews, discussion, and direct observations. The next step was collecting data from the study of cultural documents on the manufacturing of Troso woven fabric as well as verifying, reconstructing, formulating, and conceptualising into science. Various scientific studies relate to the measurement process, compounds and mixtures, heat, and energy transfer associated with ethnoscience. Ethnoecologically, the community does not know yet about the environmental impact that has occurred, resulting in environmental damage even though the community has not directly observed it. By associating science material with the local culture, it is hoped that the understanding of science will become more meaningful and contextual. [ABSTRACT FROM AUTHOR]

Knowledge about the use of the term "Indigenous science" (IS) is valuable to technical and scientific communication in the larger goal of exposing colonial, appropriative legacies. Using rhetorical content analysis, we analyze 61 instances of IS in US-based news articles and find that IS is often represented as an ongoing activity, connected to food production, and related to higher education activities. However, IS is rarely defined and Indigenous people are not always cited/quoted. [ABSTRACT FROM AUTHOR]

Two-Eyed Seeing, or Etuaptmumk (in Mi'kmaw), is an approach to learning and science that braids both Indigenous and Western knowledges and ways of knowing. This approach has many benefits including a better understanding of the world and greater effectiveness at addressing large problems. In fall 2021, we used Two-Eyed Seeing to teach science at a predominantly white institution in Michigan (USA). In an online setting, participants learned from six Indigenous experts on topics ranging from the Odawa Nation's connections to water to Indigenous education, and chemistry. The course was challenging to design and implement because of the Western/colonial structure of the institution, higher education, and Western science. Funding was both necessary for course design and constrained, as applications required speakers to have credentials commensurate with Western scientists, curriculum vitae, and advanced approval. Navigating Indigenous spaces brought challenges in building relationships, trust, and respect. Regardless of these constraints, this course proved to be highly successful. We received tremendous support from university administrators that were willing to fund this course. Additional faculty (both Indigenous and non-Indigenous) contributed to grant writing and course design, and the course was populated to capacity approximately-one month after its listing by both Indigenous and non-Indigenous students. The course invested heavily in reciprocity and relationship building with Indigenous experts; and, after its completion, the course fueled future collaborations among faculty/staff, students, and Indigenous scientists. This course demonstrates the potential for relationship building and incorporation of Indigenous expertise in higher education. [ABSTRACT FROM AUTHOR]

Pacific salmon have experienced declining abundance and unpredictable returns, yet remain vital to livelihoods, food security, and cultures of coastal communities around the Pacific Rim, creating a need for reliable and timely monitoring to inform sustainable fishery management. Currently, spawning salmon abundance is often monitored with in-river video or sonar cameras. However, reviewing video for estimates of salmon abundance from these programs requires thousands of hours of staff time, and data are typically not available until after the fishing season is completed. Computer vision deep learning can enable rapid and reliable processing of data, with potentially transformative applications in salmon population assessment and fishery management. Working with two First Nations fishery programs in British Columbia, Canada, we developed, trained, and tested deep learning models to perform object detection and multi-object tracking for automated video enumeration of salmon passing two First Nation-run weirs. We gathered and annotated more than 500,000 frames of video data encompassing 12 species, including seven species of anadromous salmonids, and trained models for multi-object tracking and species detection. Our top performing model achieved a mean average precision (mAP) of 67.6%, and species-specific mAP scores > 90% for coho and > 80% for sockeye salmon when trained with a combined dataset of Kitwanga and Bear Rivers’ salmon annotations. We also tested and deployed a prototype for a real-time monitoring system that can perform computer vision deep learning analyses on site. Computer vision models and off-grid monitoring systems show promise for automated counting and species identification. A key future priority will be working with stewardship practitioners and fishery managers to apply salmon computer vision, testing and applying edge-capable computing solutions for in-situ analysis at remote sites, and developing tools for independent user-led computer vision analysis by non-computer scientists. These efforts can advance in-season monitoring and decision making to support adaptive management of sustainable wild salmon fisheries.

As a country with a remarkable crude oil deposit, it is a dark irony that Nigeria depends on importation for its petroleum product needs. The devastating impact on Nigeria’s economy of this dependence continues to provoke polemics. Recently, the polemics dominated the text of Nigeria’s leading national newspapers. We see in the texts, manifest and latent ideological status quo thinking about the variant of science Nigerians believe might launch Nigeria into a sustainable competence in petroleum products affordability. Since latent ideological text meanings elude the competence of lay readers, we sampled as data, newspaper texts containing manifest and latent views expressed by Nigerians regarding the version of science of crude oil refining they believe Nigeria needs to enable it to exit its dependence on importation for its petroleum product needs. Leveraging our critical discourse analysis of these diversely sourced data, we raised and answered questions, such as whether the concern expressed by powerful Nigerians against indigenous crude oil refiners results from the patriotic disposition of the powerful or whether their concern is a pushback against anything with a potential to break the monopoly and the illicit gains that accrue from oil subsidy policy that enriches only those at the corridors of power. Our analysis also forayed into why Nigeria’s journalists and Nigeria’s political class see nightmare instead of dreams in the commitment of indigenous crude oil refiners to indigenize the production of petroleum products in Nigeria.

Riparian systems across the Southwest United States are extremely valuable for the human and ecological communities that engage with them. However, they have experienced substantial changes and stresses over the past century, including non-native vegetation expansion, vegetation die-offs, and increased fire activity. Vegetation management approaches, such as ecological restoration, may address some of these stressors as well as reduce the risk of future impacts. We apply remote sensing to inform restoration priorities along the upper Gila River within the San Carlos Apache Reservation and Upper Gila River watershed. First, we develop a spatially and temporally explicit trend analysis across three observed climate periods (1985–1993, 1993–2014, 2014–2021) using the Landsat-derived indices to quantify changes in riparian vegetation conditions. These maps can be used to identify areas potentially more at risk for degradation. Second, we analyze changes in riparian vegetation within a climate framework to better understand trends and the potential effect of climate change. Vegetation greenness has largely increased throughout the watershed despite intensifying drought conditions across our study period, though areas within the lower watershed have shown increased stress and higher rates of wildfire and other disturbances over the past 5-years. Nevertheless, small-scale restoration activities appear to show improving vegetation conditions, suggesting efficacy of these restoration activities. Results from this study may be integrated with restoration objectives to develop a restoration plan that will help riparian vegetation communities adapt to change.

Decolonization is the complicated and unsettling undoing of colonization. In a similarly simplified definition, science is a structured way of pursuing knowledge. To decolonize science thus means to undo the past and present racist and colonial hegemony of Western science over other, equally legitimate, ways of knowing. This paper discusses the paradigmatic prerequisites and consequences of decolonizing Western science. Only if Western science is toppled from its pedestal and understood in a cultural way can it engage with other sciences at eye level. Such equal collaboration that results in the co-creation of new knowledge based on the scientific method and Indigenous scientific inquiry is what decolonizing science is all about. What it looks like in practice is highly variable as there is no one-size-fits-all approach due to the fact that Indigenous knowledge is rooted in the local, the land. Therefore, decolonizing science is much more a path than a destination. This path, however, will also pave the way to a new multiparadigmatic space. A quick look into the history and philosophy of science reveals that new paradigms have always emerged after a few trailblazers started engaging in a new way of doing science.

How do cosmological visions unsettle animistic and scientific ways of approaching the world? Whereas 'cosmovisions' have the narrow meaning of 'worldviews', people unleash new 'cosmological visions' through the creative act of relating to—and simultaneously dismantling—their constructs of the world at large. Drawing on my ethnography of the Nuosu, a Tibeto-Burman group of Southwest China, I show how an ethnohistorian and a priest set out, at the request of a local official, to address deforestation with a cosmological vision built upon animistic, indigenous scientific, social scientific, and natural scientific sensibilities. Holding sacrifices to land spirits across the Liangshan mountains of Yunnan province in the mid-2000s, they urged Nuosu to refrain from cutting down trees. Many Nuosu in the lumber trade responded with a counter vision that showed respect for land spirits but an unprecedented detachment from the world in animistic-cum-scientific terms. Cosmological visions like these proliferate among Nuosu, encouraging them to experiment with everything from testing the patience of land spirits to undercutting the science behind China's forest protection policies. Here, creativity opens up new ways of envisioning indigenous autonomy and what it means to be alive to the world as an animist, a scientist, or both. [ABSTRACT FROM AUTHOR]

Background: Decolonization is the complicated and unsettling undoing of colonization. In a similarly simplified definition, science is a structured way of pursuing knowledge. To decolonize science thus means to undo the past and present racist and colonial hegemony of Western science over other, equally legitimate ways of knowing. Purpose: This paper discusses the paradigmatic prerequisites and consequences of decolonizing Western science. Only if Western science is toppled from its pedestal and understood in a cultural way can it engage with other sciences at eye level. Such equal collaboration that results in the cocreation of new knowledge based on the scientific method and Indigenous scientific inquiry is what decolonizing science is all about. Findings: What decolonizing science looks like in practice is highly variable, as there is no one-size-fits-all approach due to the fact that Indigenous knowledge is rooted in the local, the land. Therefore, decolonizing science is much more a path than a destination. This path, however, will also pave the way to a new multiparadigmatic space. Decolonizing both the theory and the practice of science will have ripple effects by enabling and fueling the decolonization of academia, education, health care, evaluation, and eventually all aspects of society. [ABSTRACT FROM AUTHOR]

The dynamics of marine systems at decadal scales are notoriously hard to predict—hence references to this timescale as the "grey zone" for ocean prediction. Nevertheless, decadal-scale prediction is a rapidly developing field with an increasing number of applications to help guide ocean stewardship and sustainable use of marine environments. Such predictions can provide industry and managers with information more suited to support planning and management over strategic timeframes, as compared to seasonal forecasts or long-term (century-scale) predictions. The most significant advances in capability for decadal-scale prediction over recent years have been for ocean physics and biogeochemistry, with some notable advances in ecological prediction skill. In this paper, we argue that the process of "lighting the grey zone" by providing improved predictions at decadal scales should also focus on including human dimensions in prediction systems to better meet the needs and priorities of end users. Our paper reviews information needs for decision-making at decadal scales and assesses current capabilities for meeting these needs. We identify key gaps in current capabilities, including the particular challenge of integrating human elements into decadal prediction systems. We then suggest approaches for overcoming these challenges and gaps, highlighting the important role of co-production of tools and scenarios, to build trust and ensure uptake with end users of decadal prediction systems. We also highlight opportunities for combining narratives and quantitative predictions to better incorporate the human dimension in future efforts to light the grey zone of decadal-scale prediction. [ABSTRACT FROM AUTHOR]

It is clear from Cal Poly Humboldt's Polytechnic Prospectus that Traditional Ecological Knowledge (TEK) and Indigenous communities are key parts of what elevates Humboldt's development of a polytechnic university for the next century. The prospectus demonstrates Humboldt's proposed framework for a different comprehensive polytechnic "will also be informed by Indigenous communities and ways of knowing, as many Native peoples have lived sustainably in their places since time immemorial" (19). There are many considerations when engaging with TEK, especially around sustainable use. It is also important that engagement with TEK and Indigenous science not only center knowledge sharing, but also how departments, programs, and colleges are dedicated to upholding sovereignty and self-determination and working to empower Indigenous students, communities, and ongoing projects of land return, environmental justice, and education. This article will discuss the role of Native American Studies in building decolonial frameworks for a new polytechnic--polytech to PolyTEK. The article explores the history of cultural knowledge exploitation, Humboldt Native programs and initiatives; the resurgence of Indigenous science and knowledges, and new interdisciplinary initiatives at Humboldt that value NAS as a partner to building polytechnic programming. Humboldt is positioned to offer a cutting edge and unrivaled polytechnic experience to current and future students. Indigenous knowledge systems are especially important and appropriate to consider in the development of a polytechnic institute because Indigenous knowledges are fundamentally interdisciplinary and applied. Indigenous knowledges are also at the forefront of cutting-edge research interventions in the sciences and western academic institutions. When we talk about or propose "decolonizing" curriculum or higher education we must build this from Indigenous frameworks with Indigenous Peoples at the center of our academic vision and planning. [ABSTRACT FROM AUTHOR]

As a country with a remarkable crude oil deposit, it is a dark irony that Nigeria depends on importation for its petroleum product needs. The devastating impact on Nigeria's economy of this dependence continues to provoke polemics. Recently, the polemics dominated the text of Nigeria's leading national newspapers. We see in the texts, manifest and latent ideological status quo thinking about the variant of science Nigerians believe might launch Nigeria into a sustainable competence in petroleum products affordability. Since latent ideological text meanings elude the competence of lay readers, we sampled as data, newspaper texts containing manifest and latent views expressed by Nigerians regarding the version of science of crude oil refining they believe Nigeria needs to enable it to exit its dependence on importation for its petroleum product needs. Leveraging our critical discourse analysis of these diversely sourced data, we raised and answered questions, such as whether the concern expressed by powerful Nigerians against indigenous crude oil refiners results from the patriotic disposition of the powerful or whether their concern is a pushback against anything with a potential to break the monopoly and the illicit gains that accrue from oil subsidy policy that enriches only those at the corridors of power. Our analysis also forayed into why Nigeria's journalists and Nigeria's political class see nightmare instead of dreams in the commitment of indigenous crude oil refiners to indigenize the production of petroleum products in Nigeria. [ABSTRACT FROM AUTHOR]

Risk communication is often viewed as imparting information and perhaps as a two‐way dialogue. Risk communication inadequacies on the part of both "communicator" and "community members" can lead to adverse consequences and amplify environmental justice disparities. The paper suggests a transformational approach where risk communicators must learn to trust community experts and their knowledge base (and act upon it), where risk information imparted by risk communicators addresses what communities are most concerned about (as well as risk from specific chemicals or radionuclides), and where risk information and assessments address underlying issues and disparities, as well as cultural traditions (among others). Providing risk probabilities is no longer sufficient; western science may not be enough, and community and native scientific knowledge is needed. Risk communication (or information transfer) for environmental risks that are ongoing usually applies to low‐income, minority communities—people living in dense inner cities, rural communities, Native American communities—or to people living near a risky facility. Communication within this context requires mutual trust, listening and respect, as well as acceptance of indigenous and community knowledge as equally valuable. Examples are given to illustrate a community perspective. [ABSTRACT FROM AUTHOR]

Indigenous peoples' diversity and intricate knowledge systems rooted in place-based ecologies have the potential to dismantle institutional barriers and structural disparities, finding relevant ways to reinforce climate justice in their communities. Climate vulnerabilities of some Indigenous communities are being offset by the strength of elder's knowledge, input, and decision-making into valuable adaptation and mitigation strategies. The wisdom of Indigenous elders provides a unique cultural perspective to the changing climate, which may better help characterize the effects of environmental shifts for a more relatable approach to communicating long-term impacts and initiating action. [ABSTRACT FROM AUTHOR]

This study shows how students can learn about green and sustainable chemistry by using the knowledge perspective of a local indigenous culture as a starting point. This learning approach encourages students to learn chemistry by connecting culture with learning about green chemistry. The cultural context selects the use of a phytochemical agent (d-limonene) from a local plant (Citrus grandis), which is a traditional botanical pesticide that is used by the Baduy tribe in Western Java, Indonesia. A simple low-cost extraction method that uses a kitchen microwave was chosen to introduce modern green extraction methods to learners. This facilitates the students' ability to evaluate the "greenness" of this method, as compared to more conventional extraction methods, such as Soxhlet and steam distillation. The learning activities were conducted during the COVID-19 pandemic with the help of an online learning management system (SPADA) and Google Meet. The students' feedback and selected results are discussed below. [ABSTRACT FROM AUTHOR]

In 2015, after documenting testimonies from Indigenous survivors of the residential school system in Canada, the Truth and Reconciliation Commission released 94 Calls to Action to enable reconciliation between Indigenous and non-Indigenous Canadians. Without personal connections to Indigenous communities, many Canadians fail to grasp the depth of intergenerational impacts of residential schools and associated systemic racism. Consequently, reconciliation remains an elusive concept. Here we outline 10 Calls to Action to natural scientists to enable reconciliation in their work. We focus on natural scientists because a common connection to the land should tie the social license of natural scientists more closely to Indigenous communities than currently exists. We also focus on natural sciences because of the underrepresentation of Indigenous peoples in this field. We draw on existing guidelines and our experiences in northern Canada. Our 10 Calls to Action are triggered by frustration. The authors have witnessed examples where natural scientists treat Indigenous communities with blatant disrespect or with ignorance of Indigenous rights. These 10 Calls to Action challenge the scientific community to recognize that reconciliation requires a new way of conducting natural science, one that includes and respects Indigenous communities, rights, and knowledge leading to better scientific and community outcomes.

Intellectual diversity, which is often assessed through social diversity proxies, such as race, ethnicity, and gender, is essential to innovation in ecology. There are many diverse ways of knowing, valuing, and discerning alternatives within ecology and as it is applied to solve global‐change issues. However, science is a cultural activity, one that is affected by colonialism, racism, and White supremacy and, like other fields of science, the pursuit of ecological careers has historically been a space of limited opportunities for participation for Black, Indigenous, and People of Color (BIPOC)—narrowing the diverse ways of knowing, valuing, and engaging in ecological work. We seek to debunk the view that such limited participation is a result of BIPOC lacking interest in or proficiency in science, and instead offer that BIPOC communities are places of deep scientific understanding, sociocultural resilience, and cultural wealth. Scientists must broaden their consideration of the ecological sciences and work with BIPOC to establish community‐based scientific partnerships that will foster increased ecological career pathways for BIPOC youth. [ABSTRACT FROM AUTHOR]

Abstract Mutually respectful and reciprocal relationships between people and their environment is a central tenet of many Indigenous worldviews. Across the Americas, this relational connection is particularly evident when it comes to freshwater ecosystems. However, there are numerous threats to these central relationships between Indigenous peoples and their environment. Using all available ways of knowing to conserve, prioritize, and restore relationships between Indigenous peoples and the environment they live in, and are a part of, is critical. Despite legislative requirements and policy commitments, developing and implementing inclusive approaches that bridge multiple ways of knowing remains a challenge. This systematic map examines the extent, range, and nature of published case studies that seek to bridge Indigenous and Western sciences in ecological research, monitoring, or natural resource management across Canada's freshwater aquatic ecosystems. A total of 74 Canadian case studies from 72 articles were included in the systematic map. There were 30 distinct species of focus across the collection of case studies. This systematic map highlights the diversity of ways knowledge systems can be woven, but that the application of these approaches is limited to some key regions (the Pacific and northern regions) and species (whitefish and salmon). The extent and nature of information provided with regards to demographics (e.g., gender, age) of Indigenous knowledge holders contributing to the studies varied widely and in general was poorly reported. Across all of the case studies included in the systematic map there were 78 distinct Indigenous knowledge systems represented. Fifteen different methodological approaches were identified with community‐based participatory research being the most prevalent approach. The presence and diversity of Indigenous methodologies employed was also notable and was greater as compared to a previous study of Canada's coastal marine regions. Collectively, these findings point to a potential emerging transformation in research focused on freshwater ecosystems, habitats, and species to a practice that elevates the role of Indigenous communities, centres Indigenous science and knowledge, and is informed by Indigenous ways of being and doing.

Virtual reality offers tremendous opportunities for Indigenous communities to experience themselves inside unreal settings not available in the real world. However, virtual reality as a technology is complex involving both an internal and external connection that is usually dependent on one's attention shifting from the physical Indigenous environment to the virtual reality environment. Any deviance from heritage or known Indigenous relationships may result in a disconnected drift between the traditional and unreal digital world if wrongly presented. The concern virtual reality maybe replacing the traditional identity of users with a digital version of themselves. At the centre of this problem is the technology itself, not being exposed to Indigenous concepts during the construction of any virtual reality IT artefact? This study applies a multidisciplinary approach to tackle a key issue for virtual reality by locating a version of Indigenous identity of self within a digital setting during the construction of the virtual reality artefact. [ABSTRACT FROM AUTHOR]

In the mid-2000s, the term Two-Eyed Seeing was introduced by Mi'kmaw Elder Albert Marshall to suggest the complementarity of Western and Indigenous sciences. The concept has since been adopted and applied in a diverse range of research. This article examines the latent tension in Two-Eyed Seeing between a desire to foster dialogue—in order, ideally, to generate a trans-cultural "third space" of understanding—and the denial or suppression of major contradictions between predominantly wholistic Indigenous and predominantly reductionist Eurocentric worldviews. Examples are considered of both fruitful Two-Eyed Seeing collaborations and areas where antithetical approaches cannot be combined, for reasons that a more critical application of the Two-Eyed Seeing concept could help make clear. Conversely, revisioned in this way, Two-Eyed Seeing can deepen appreciation of those areas of Western science, such as the delicate empiricism of Goethean science, authentically resonant with Indigenous approaches. [ABSTRACT FROM AUTHOR]

This study shows how students can learn about green and sustainable chemistry by using the knowledge perspective of a local indigenous culture as a starting point. This learning approach encourages students to learn chemistry by connecting culture with learning about green chemistry. The cultural context selects the use of a phytochemical agent (d-limonene) from a local plant (Citrus grandis), which is a traditional botanical pesticide that is used by the Baduy tribe in Western Java, Indonesia. A simple low-cost extraction method that uses a kitchen microwave was chosen to introduce modern green extraction methods to learners. This facilitates the students’ ability to evaluate the “greenness” of this method, as compared to more conventional extraction methods, such as Soxhlet and steam distillation. The learning activities were conducted during the COVID-19 pandemic with the help of an online learning management system (SPADA) and Google Meet. The students’ feedback and selected results are discussed below.

ABSTRACT Traditional Ecological Knowledge (TEK) is increasingly being applied in the field of wildlife conservation, yet conceptualizations of what TEK is and views regarding whether TEK is science remain diverse and, at times, conflicting in the TEK discourse. Many practical and philosophical challenges come with the pursuit of TEK initiatives, potentially leaving wildlife researchers and managers wondering how to conduct projects effectively and also in a culturally sensitive manner. The consideration of historical and philosophical contexts that affect tribal communities may be beneficial in such cases. I provide a historical context by presenting chronological events of Indian Country in the United States as related to Federal Indian Law in parallel with the development of wildlife management as a profession. Additionally, I explore the philosophical context of TEK as science by discussing Western and Indigenous scientific paradigms and their linkages to TEK. Finally, given these contexts, I provide several suggestions for developing culturally sensitive approaches to TEK research in the wildlife field. © 2018 The Wildlife Society.

Globally, an increasing recognition of the importance of ecosystem-based management (EBM), Indigenous resource management (IRM), and Indigenous-led research and management is emerging; yet, case studies within scholarly literature illustrating comprehensive application of these theories and philosophies are scarce. We present the collaborative management model for the He'eia National Estuarine Research Reserve (NERR) as a contemporary Indigenous Community and Conserved Area (ICCA) that has synergistically operationalized these principles, as well as one that approaches research as a reciprocal collaboration with the Indigenous people and local community (IPLC) of place. The He'eia NERR was designated in 2017 through a process led by IPLC members in Hawai'i. This research framework is aimed at informing EBM within social-ecological systems. It, therefore, serves as an example of a program designed to demonstrate and provide practical solutions for adaptive resource management. The framework of the He'eia NERR embraces the values, perspectives, and IRM strategies that have been foundational for the people of the Pacific to thrive sustainably in the context of limited resources for millennia. As a program, the He'eia NERR aims to build bridges between coexisting worldviews as a means of informing policy in the realms of conservation and sustainability. We do this by weaving together conventional and Indigenous science to collaboratively develop research and collaboratively produce new knowledge. We examine these issues through the lens of holistic ecosystem services that consider both the reciprocal benefits that humans provide to nature as well as the full range of existential benefits that humans gain from nature. Research collaborations between the He'eia NERR and its partners (University of Hawai'i, state and federal agencies, and Indigenous-led NGOs operating in the community) are grounded in Indigenous and local knowledge (ILK) with applications that will guide a future of enhanced ecosystem services in a changing world. [ABSTRACT FROM AUTHOR]

While 'place-making' is a productive concept for many scholars, I consider land relations and research through Indigenous (re)making by narrating embodied and experiential ethnographic approaches. Through (re)making, one reimagines ethnography and ethnographic practices with Indigenous land and Indigenous land practices that work to contribute to forms of decolonial healing and Indigenous survivance. In consideration of the wounds among multiple bodies, not only humans, for which large-scale settler-colonial agricultural plantations in Hawai'i and the Sonoran Desert are responsible, this work discusses possibilities for (re)making toward healing with land. Song, poetry, and story are the agents who make such engagements with many more-than-(but including)-human collaborators translatable. As such, it asks how an understanding of ethnography in the contexts of Indigenous science and technology studies that cares about environmental research might shift the ways in which methodologies are formed and 'data' is shaped. And it asks how ethnographic practitioners might better affirm the plights, journeys, cycles, relations, and encounters that more-than-human beings experience, remember, hold, and live. This is one contribution among many that attend to the variety of ways in which ethnographic texts are formed and understood in Indigenous research practices that challenge Euro-Western genres and structures of knowledge production, and how/with whom such knowledges and practices are co-created. [ABSTRACT FROM AUTHOR]

During the COVID pandemic, researchers considered whether conferences might change in permanent ways, perhaps to be held remotely or otherwise become more inclusive. The proceedings of two large scientific meetings—the International Congress for Conservation Biology (ICCB) and the annual meeting of the Ecological Society of America (ESA)—held in July and August 2023 suggest that scientific meetings have changed, but not in all the ways many thought they would. Namely, the meetings were held in-person, were expensive to attend, and contributed to the emission of greenhouse gases as scientists flew long distances to the meeting venues. Both meetings, however, emphasized diversity, inclusion, and the human context of science much more than we had seen at previous ecology and conservation conferences. The meetings provided excellent opportunities to learn about new projects and directions in ecology and conservation, and their emphasis on diversity, Indigenous science, and working with local communities brought new voices and perspectives and added to the vibrancy and quality of the meetings. • During COVID researchers considered whether conferences might become more inclusive. • Two large scientific meetings in 2023 suggest that scientific meetings have changed. • Both meetings emphasized diversity, inclusion, and the human context of science. • The meetings provided excellent opportunities to learn about new projects and directions in ecology and conservation. • The meetings brought new perspectives, which added to the quality of the meetings. [ABSTRACT FROM AUTHOR]

As the title implies, The Ethics of Science: An Introduction, is a book on the science of ethics published by the Research Institute of Science and Religion of the Research Institute for Islamic Culture and Science in 2012. The English title is "The Ethics of Science: An Introduction", written by David B. Resnik and its translators are Mostafa Taghavi and Mahboubeh Morshedian. The ethics of science, which is a type of professional ethics in fact closely overlaps with various fields such as politics, society, ethics, religion, and economics. However, this field of ethics is more related to the sociology of science. In this article, the author first describes and explains the sociology of science, and then outlines a general design and an abstract of the contents of the book, and finally briefly reviews the deficiencies of the book.

This paper presents a literature review of theory and briefly presents insight from a case study. The literature review attempts to explain what Pūtaiao is, how it is being taught, and the learning of Pūtaiao. It also investigates the Pūtaiao curriculum and the challenges currently being faced. The literature covers students from early childhood, primary, and secondary school, and in this review, it is mainly limited to Māori immersion classrooms and schools. Further work is needed focusing on teacher education and professional development of Pūtaiao teachers. Pūtaiao as a subject is facing several challenges that may be combated through more specific interventions - rather than studies investigating Kura as a whole. Despite the challenges faced, the literature overall has a positive outlook in which Pūtaiao is enjoyed by students who see it relates to their own knowledge and culture. The case study took place in a Māori medium school that caters for year 9-13 students. Two teachers from a Māori medium school (Kura) who had no background in science and their year 9 and 10 classes voluntarily participated in this research. Through support to teachers in the form of upskilling themselves and learning along with the students, teachers gained confidence and began to teach Pūtaiao. Teachers willingly learn new vocabulary to pass it on to their students. In addition, among mainstream schools, many of the studies had positive impacts by raising awareness among teachers of how to teach Māori students, and how to incorporate some of the values that are fundamental to Pūtaiao.