We open this chapter by briefly describing pre-contact Indigenous conceptions of gender in the U. We then describe some of the ways in which Indigeneity and masculinity are intersecting or may intersect with climate change in four key arenas: health, migration and displacement, economic and professional development, and culture.
We follow this with a discussion of Indigenous men's roles in political resistance and climate change resilience. We conclude by summarizing the key implications for Indigenous climate change initiatives and for the ongoing reconstruction and reassertion of Indigenous gender identities. Ward, , Cambridge Scholars Publishing Ward, , Cambridge Scholars Publishing. Environmental injustices impacting Indigenous peoples across the globe are often described as wrongful disruptions of Indigenous food systems imposed by settler-industrial states such as the U.
This conception of environmental justice can be contrasted to conceptions focusing on wrongfully disproportionate allocations of environmental hazards. I conclude by making a connection between environmental justice, the movements of global settler-industrial states, and the food and environmental justice issues of other populations, such as African-Americans in the Detroit, Michigan area.
The Flint water crisis was a preventable tragedy that has decimated an entire community. This crisis is particularly appalling because Flint is an Environmental Justice community —a community in which the majority of its residents are This crisis is particularly appalling because Flint is an Environmental Justice community —a community in which the majority of its residents are racial minorities, many of whom live below the poverty level, and bear the disproportionate burdens of environmental risks.
As this vulnerable community continues to suffer, we at the Michigan Environmental Justice Coalition are reminded of the Michigan Environmental Justice Plan, and how its implementation may have helped to prevent this catastrophe from happening. Environmental justice EJ commonly refers to the problem that people of color, Indigenous peoples, women and people with disabilities, among others, are more likely than privileged white populations to live in toxic environments that are Environmental justice EJ commonly refers to the problem that people of color, Indigenous peoples, women and people with disabilities, among others, are more likely than privileged white populations to live in toxic environments that are bad for human health and community cohesion.
The idea underlying this conception of EJ is that justice concerns how the distribution of certain environmental nuisances, such as pollution, or environmentally-related harms, such as asthma in children, burden populations who already face multiple forms of oppression, from structural racism to systemic poverty. Environmental nuisances and harms are treated as so many objects or states of affairs for which social institutions bear responsibility either to distribute equitably or to strive to lessen and, if possible, eliminate.
The conception of EJ just outlined covers many important dimensions of the nature of injustice, especially the impact of social institutions on the distribution of environmental quality across different populations. For many Indigenous peoples, I will argue, injustice also occurs when the social institutions of one society systematically erase certain social-ecological contexts, or horizons, that are vital for members of another society to experience themselves in the world as having responsibilities to other humans, nonhumans and the environment.
Injustice, here, involves one society robbing another society of its capacities to experience the world as a place of collective life that its members feel responsible for maintaining into the future. I seek to show how this understanding of environmental injustice is highlighted in theories and research from the domain of Indigenous peoples and settler colonialism. Settler colonialism can be interpreted as a form of environmental injustice that wrongfully interferes with and erases the social-ecological contexts required for Indigenous populations to experience the world as a place infused with responsibilities to humans, nonhumans and ecosystems.
Forthcoming in Nature and Experience: Phenomenology and the Environment. Edited by B. Global Development and Environmental Protection. Indigenous peoples in North America have a long history of understanding their societies as having an intimate relationship with their physical environments. Their cultures, traditions, and identities are based on the ecosystems and Their cultures, traditions, and identities are based on the ecosystems and sacred places that shape their world.
Their respect for their ancestors and 'Mother Earth' speaks of unique value and knowledge systems different than the value and knowledge systems of the dominant United States settler society. The value and knowledge systems of each indigenous and non-indigenous community are different but collide when water resources are endangered.
One of the challenges that face indigenous people regarding the management of water relates to their opposition to the commodification of water for availability to select individuals. External researchers seeking to work with indigenous peoples on water research or management must learn how to design research or water management projects that respect indigenous cultural contexts, histories of interactions with settler governments and researchers, and the current socioeconomic and political situations in which indigenous peoples are embedded.
They should pay particular attention to the process of collaborating on water resource topics and management with and among indigenous communities while integrating Western and indigenous sciences in ways that are beneficial to both knowledge systems.
The objectives of this paper are to 1 to provide an overview of the context of current indigenous water management issues, especially for the U. In discussing the engagement approaches of these five selected cases, we considered the four " simple rules " of tribal research, which are to ask about ethics, do more listening, follow tribal research protocols, and give back to the community. For the five select cases of collaboration involving Southwestern tribes, the success of external researchers with the tribes involved comprehensive engagement of diverse tribal audience from grassroots level to central tribal government, tribal oversight, ongoing dialogue, transparency of data, and reporting back.
There is a strong recognition of the importance of engaging tribal participants in water management discussions particularly with pressing impacts of drought, climate change, and mining and defining water rights.
Indigenous Food Sovereignty, Renewal and U. Settler Colonialism more. Indigenous peoples often embrace different versions of the concept of food sovereignty. Yet some of these concepts are seemingly based on impossible ideals of food self-sufficiency.
I will suggest in this essay that for at least some I will suggest in this essay that for at least some North American Indigenous peoples, food sovereignty movements are not based on such ideals, even though they invoke concepts of cultural revitalization and political sovereignty. Instead, food sovereignty is a strategy of Indigenous resurgence that negotiates structures of settler colonialism that erase the ecological value of certain foods for Indigenous peoples.
Indigenous persons at the workshop described protocols as referring to attitudes about how to approach the world that are inseparable from how people approach scientific inquiry; they used the terms caretaking and stewardship to characterize protocols in their Indigenous communities and nations. Yet sustainability scientists may be rather mystified by the idea of protocols as a necessary dimension of scientific inquiry.
Moreover, the terms stewardship and caretaking are seldom used in sustainability science. In this case report, the authors seek to elaborate on some possible meanings of protocols for sustainability scientists who may be unaccustomed to talking about stewardship and caretaking in relation to scientific inquiry. We claim that each case expresses concepts of stewardship and caretaking to describe protocols in which humans approach the world with the attitude of respectful partners in genealogical relationships of interconnected humans, non-human beings, entities and collectives who have reciprocal responsibilities to one another.
We conclude with a discussion of the implications of Indigenous protocols for future dialog between practitioners of sustainability and Indigenous sciences. More Info: kylepowyswhyte for daily updates, views and references on Indigenous peoples and climate change. Indigenous ethics and feminist care ethics offer a range of related ideas and tools for environmental ethics.
These ethics delve into deep connections and moral commitments between nonhumans and humans to guide ethical forms of These ethics delve into deep connections and moral commitments between nonhumans and humans to guide ethical forms of environmental decision making and environmental science. Indigenous and feminist movements such as the Mother Earth Water Walk and the Green Belt Movement are ongoing examples of the effectiveness of on-the-ground environmental care ethics.
Indigenous ethics highlight attentive caring for the intertwined needs of humans and nonhumans within interdependent communities. Feminist environmental care ethics emphasize the importance of empowering communities to care for themselves and the social and ecological communities in which their lives and interests are interwoven. The gendered, feminist, historical, and anticolonial dimensions of care ethics, indigenous ethics, and other related approaches provide rich ground for rethinking and reclaiming the nature and depth of diverse relationships as the fabric of social and ecological being.
Potawatomi and Indigenous peoples take the lead in addressing climate change more. Short article in the Tribal Newspaper of the Citizen Potawatomi Nation Hownikan focusing on the importance of Potawatomi and other Indigenous peoples taking leadership on addressing climate change issues.
From U. Climate Resilience Toolkit: The Institute—a regional service provider for many Tribal Nations—has developed a unique sustainable development model that incorporates traditional knowledges. Whyte received the award in Detroit, MI as Science, Curriculum, and Public Controversies more. In many cases, scientists and medical practitioners play an active role in public deliberation on crucial issues.
Yet to what degree does higher education in science, medicine, and other technical areas prepare students for these challenges as well as foster deeper knowledge and respect for the communities affected?
We write this essay to suggest ideas based on our combined experiences about how the curriculum provides this preparation. The essay can be found here, Climate scientists, policymakers and the growing community of citizens engaged in observing global change are increasingly turning to traditional knowledges of indigenous peoples to improve understanding of and strategies for adaptation and mitigation.
Indigenous peoples are also recognizing the value of methods and information from western climate science, such as models, risk and vulnerability assessments and monitoring strategies. Unfortunately, policymakers who design and implement climate change initiatives frequently overlook indigenous peoples. While they call for access to traditional knowledge to help inform choices for preparation, adaptation or mitigation in response to climate change, they have little awareness of real risks of harm when indigenous peoples share their traditional knowledges.
Currently, there are few protections to ensure that traditional knowledges will remain the property of the indigenous peoples or knowledge holders who choose to share traditional knowledges. These Guidelines are intended to promote the use of traditional knowledges in climate change initiatives in such a way as to protect the rights and interests of indigenous peoples, promote greater collaboration with scientists and government professionals and increase indigenous representation in climate change initiatives such as those of the U.
Oxford Handbook of Environmental Political Theory. Edited by T. Gabrielson, C. Hall, J. Schlosberg, Oxford University Indigenous environmental movements have been important actors in twentieth- and twenty-first-century global environmental politics and environmental justice. Their explicit foci range from the protection of indigenous environmental stewardship systems to upholding and expanding treaty responsibilities to securing indigenous rights in law and policy.
This chapter suggests that these movements open important intellectual spaces for thinking about the function of environmental governance institutions in addressing complex environmental issues such as clean water and forest conservation. Different from institutional functions based on market mechanisms or appeals to human psychological tendencies, a variety of indigenous environmentalists suggest that institutions should function to convene reciprocal responsibilities across relatives as diverse as humans, non-human beings such as plants, entities such as water, and collectives such as forests.
Global Development and Environmental Protection , and Sustainabiility. The scientific and policy literature on climate change increasingly recognizes the vulnerabilities of indigenous communities and their capacities for resilience. The role of gender in defining how indigenous peoples experience climate The role of gender in defining how indigenous peoples experience climate change in the United States is a research area that deserves more attention.
Advancing climate change threatens the continuance of many indigenous cultural systems that are based on reciprocal relationships with local plants, animals, and ecosystems. These reciprocal relationships, and the responsibilities associated with them, are gendered in many indigenous communities. American Indians, Alaska Natives, and Native Hawaiians experience colonization based on intersecting layers of oppression in which race and gender are major determinants.
The coupling of climate change with settler colonialism is the source of unique vulnerabilities. At the same time, gendered knowledge and gender-based activism and initiatives may foster climate change resilience. In this literature synthesis, we cross-reference international literature on gender and climate change, literature on indigenous peoples and climate change, and literature describing gender roles in Native America, in order to build an understanding of how gendered indigeneity may influence climate change vulnerability and resilience in indigenous communities in the United States.
More Info: kylepowyswhyte for daily updates, views and references on Indigenous peoples and climate change Publication Name: Gen. Durglo , and Preston Hardison.
The Guidelines are intended to be an informational resource for Indigenous peoples, agencies, and organizations across the The Guidelines are intended to be an informational resource for Indigenous peoples, agencies, and organizations across the United States interested in understanding traditional knowledges in the context of climate change. The Guidelines do not advocate the sharing of Traditional Knowledges.
They support respect for the sovereignty of Tribes and safeguards through free, prior and informed consent with careful consideration of risks and opportunities. The right not to share is affirmed. Federal rules and processes should ensure that funded projects do not require sharing traditional knowledges outside of Tribes.
The Third National Climate Assessment issued in May contained a chapter dedicated to the impact of climate change on tribal peoples. April 30, March 29, January 21, In the Media. Kyle Whyte. He has served as an author on reports by the U. Global Change Research Program and is a former member of the U. Indigenous peoples are among the communities, countries, and peoples who have stated this concern. Kalafatis Chatham University Verified email at umich.
University of Michigan. Verified email at umich. Articles Cited by Public access Co-authors. Title Sort Sort by citations Sort by year Sort by title. Environment and Planning E: Nature and Space 1 , , Climatic Change doi The Routledge companion to the environmental humanities, , The Oxford handbook of environmental ethics, , Wiley Interdisciplinary Reviews: Climate Change 11 1 , e , The impacts of climate change on human health in the United States: a … , Journal of Agricultural and Environmental Ethics 25 3 , ,
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