Response of macrozoobenthos communities to ecological engineering remediation in a hypertrophic urban lake

The relationship of macrozoobenthos communities with some environmental variables, and their response to the ongoing restoration measures were studied in a small hypertrophic urban lake near the Yangzte River, China. Twenty taxa including 9 oligochaetes, 7 insects, 2 mollusks and two other animals were found during March 2005 to May 2006. The reappearance of some indigenous macrozoobenthos species showed that the ecological engineering remediation carried out was helpful for the recovery of the macrozoobenthos communities. Through canonical correspondence analysis (CCA), it was detected that temperature (T), conductivity (COND), Secchi depth/deep (SD/Deep), TN, total suspended solids (SS) and chemical oxygen demand (CODcr) were significant environmental factors that influenced the pattern of macrozoobenthos. Limnodrilus hoffmeisteri, Tanypus sp. and Alocinma longicornis could be used as potential bio-indicators in monitoring the development of ecological restoration.

Land grabbing, investors, and indigenous peoples: new legal strategies for an old practice?

This article examines how new legal strategies need to be adopted by indigenous peoples to react to the increasing phenomenon of ‘land grabbing’ taking place across the globe. In examining the specificity of the ‘land grab’ and how it particularly affects indigenous peoples, it analyses how new legal strategies targeting the investors need to be adopted by communities to mitigate some of the negative aspects of land grabbing. It argues that since the current ‘land grab’ is driven by investors it is important that indigenous peoples, and their supportive organisations, target investors and lending institutions which are behind the massive investments in land acquisitions.

Carcass composition of Venda indigenous scavenging chickens under village management

Four Venda indigenous scavenging (VIS) chickens (one young male and one young female of 10-16 weeks of age, a mature cockerel and a mature hen) were randomly purchased from each of six adjacent rural villages during three different seasons (autumn, winter and spring) to determine the meat yield and carcass chemical composition. A total of 72 chickens were slaughtered and feathers, head, neck, viscera, feet and lungs were removed. The live body weight, dressed carcass weight and also the mass of the breast without wings, thighs and drumsticks were recorded with bones and skin. The muscle tissues of the breast and both legs without tendons and fat were sampled for chemical analysis and were analysed for dry matter, ether extract, crude protein and ash. The carcass weight, dressing %, mass of the breast, mass of the thighs, mass of the drumsticks, breast yield, thighs yield and drumsticks yield of both grower and adult VIS chickens were not influenced by season. The crude protein of the grower chickens breast muscles and fat content of the adult chicken leg muscles differed with season. The meat from VIS chickens provided a constant nutrient (crude protein) supply throughout the year to the rural communities.

Indigenous peoples and urban settlements: spatial distribution, internal migration and living conditions

Includes bibliography

An ethnobotanical study of anti-malarial plants among indigenous people on the upper Negro River in the Brazilian Amazon

In this article we present the plants used for the treatment of malaria and associated symptoms in Santa Isabel do Rio Negro in the Brazilian Amazon. The region has important biological and cultural diversities including more than twenty indigenous ethnic groups and a strong history in traditional medicine. The aims of this study are to survey information in the Baniwa, Baré, Desana, Piratapuia, Tariana, Tukano, Tuyuca, Yanomami ethnic communities and among caboclos (mixed-ethnicity) on: a) plant species used for the treatment of malaria and associated symptoms; b) dosage forms and c) distribution of these anti-malarial plants in the Amazon. Information was obtained through classical ethnobotanical and ethnopharmacological methods from interviews with 146 informants in Santa Isabel municipality on the upper Negro River, Brazil. Fifty-five mainly native neotropical plant species from 34 families were in use. The detailed uses of these plants were documented. The result was 187 records (64.4%) of plants for the specific treatment of malaria, 51 records (17.5%) of plants used in the treatment of liver problems and 28 records (9.6%) of plants used in the control of fevers associated with malaria. Other uses described were blood fortification ('dar sangue'), headache and prophylaxis. Most of the therapeutic preparations were decoctions and infusions based on stem bark, root bark and leaves. These were administered by mouth. In some cases, remedies were prepared with up to three different plant species. Also, plants were used together with other ingredients such as insects, mammals, gunpowder and milk. This is the first study on the anti-malarial plants from this region of the Amazon. Aspidosperma spp. and Ampelozizyphus amazonicus Ducke were the most cited species in the communities surveyed. These species have experimental proof supporting their anti-malarial efficacy. The dosage of the therapeutic preparations depends on the kind of plant, quantity of plant material available, the patient's age (children and adults) and the local expert. The treatment time varies from a single dose to up to several weeks. Most anti-malarial plants are domesticated or grow spontaneously. They are grown in home gardens, open areas near the communities, clearings and secondary forests, and wild species grow in areas of seasonally flooded wetlands and terra firme (solid ground) forest, in some cases in locations that are hard to access. Traditional knowledge of plants was found to be falling into disuse presumably as a consequence of the local official health services that treat malaria in the communities using commercial drugs. Despite this, some species are used in the prevention of this disease and also in the recovery after using conventional anti-malarial drugs.

Amazonian Anthrosols Support Similar Microbial Communities that Differ Distinctly from Those Extant in Adjacent, Unmodified Soils of the Same Mineralogy

We compared the microbial community composition in soils from the Brazilian Amazon with two contrasting histories; anthrosols and their adjacent non-anthrosol soils of the same mineralogy. The anthrosols, also known as the Amazonian Dark Earths or terra preta, were managed by the indigenous pre-Colombian Indians between 500 and 8,700 years before present and are characterized by unusually high cation exchange capacity, phosphorus (P), and calcium (Ca) contents, and soil carbon pools that contain a high proportion of incompletely combusted biomass as biochar or black carbon (BC). We sampled paired anthrosol and unmodified soils from four locations in the Manaus, Brazil, region that differed in their current land use and soil type. Community DNA was extracted from sampled soils and characterized by use of denaturing gradient gel electrophoresis (DGGE) and terminal restriction fragment length polymorphism. DNA bands of interest from Bacteria and Archaea DGGE gels were cloned and sequenced. In cluster analyses of the DNA fingerprints, microbial communities from the anthrosols grouped together regardless of current land use or soil type and were distinct from those in their respective, paired adjacent soils. For the Archaea, the anthrosol communities diverged from the adjacent soils by over 90%. A greater overall richness was observed for Bacteria sequences as compared with those of the Archaea. Most of the sequences obtained were novel and matched those in databases at less than 98% similarity. Several sequences obtained only from the anthrosols grouped at 93% similarity with the Verrucomicrobia, a genus commonly found in rice paddies in the tropics. Sequences closely related to Proteobacteria and Cyanobacteria sp. were recovered only from adjacent soil samples. Sequences related to Pseudomonas, Acidobacteria, and Flexibacter sp. were recovered from both anthrosols and adjacent soils. The strong similarities among the microbial communities present in the anthrosols for both the Bacteria and Archaea suggests that the microbial community composition in these soils is controlled more strongly by their historical soil management than by soil type or current land use. The anthrosols had consistently higher concentrations of incompletely combusted organic black carbon material (BC), higher soil pH, and higher concentrations of P and Ca compared to their respective adjacent soils. Such characteristics may help to explain the longevity and distinctiveness of the anthrosols in the Amazonian landscape and guide us in recreating soils with sustained high fertility in otherwise nutrient-poor soils in modern times.

Conserving indigenous animal genetic resources as a coping strategy to adapt to climate change: the Azikheli Buffalo in Northern Mountains of Pakistan

There are clear signs that the agro-pastoralists in the Himalayan and Hindu-Kush mountain ranges will have less cropping opportunities due to reduced possibilities for irrigated agriculture as a result of climate change. The importance of extensive livestock production based on well adapted livestock species may once again increase. This calls for a better documentation and understanding of the adaptation capabilities of indigenous breeds considering a changing environment. The current study investigates the adaptive traits of the Azikheli buffalo to mountain environments through calculating mean, standard error and percentages for different variables. Results from this study suggest that the brown coat color, the small body size and the high fertility are adaptive traits of the Azikheli buffalo that may well suit harsh mountainous environment conditions with greater climate variability. Local farmers find it hard to sustain the Azikheli buffalo’s key adaptive traits because of a low bull to buffalo ratio, possibility of insemination with semen from imported breeds and a lack of institutional support to conserve the Azikheli breed. The breed is crucial for sustaining custodian communities in these mountains and thus needs to be conserved.

The Importance of Place Names in the Search for Ecosystem-Like Concepts in Indigenous Societies: An Example from the Bolivian Andes

This paper aims to deepen the search for ecosystem-like concepts in indigenous societies by highlighting the importance of place names used by Quechua indigenous farmers from the central Bolivian Andes. Villagers from two communities in the Tunari Mountain Range were asked to list, describe, map and categorize the places they knew on their community’s territory. Results show that place names capture spatially explicit units which integrate biotic and abiotic nature and humans, and that there is an emphasis on topographic terms, highlighting the importance of geodiversity. Farmers’ perspectives differ from the classical view of ecosystems because they ‘humanize’ places, considering them as living beings with agency. Consequently, they do not make a distinction between natural and cultural heritage. Their perspective of the environment is that of a personalized, dynamic relationship with the elements of the natural world that are perceived as living entities. A practical implication of the findings for sustainable development is that since places names make the links between people and the elements of the landscape, toponymy is a tool for ecosystem management rooted in indigenous knowledge. Because place names refer to holistic units linked with people’s experience and spatially explicit, they can be used as an entry point to implement an intercultural dialogue for more sustainable land management.

Enhancing Food Sovereignty and Food Security through the Revitalization of Indigenous Knowledge: Experiences from the Bolivian Andes

Endogenous development is defined as development that values primarily locally available resources and the way people organized themselves for that purpose. It is a dynamic and evolving concept that also embraces innovations and complementation from other than endogenous sources of knowledge; however, only as far as they are based on mutual respect and the recognition of cultural and socioeconomic self-determination of each of the parties involved. Experiences that have been systematized in the context of the BioAndes Program are demonstrating that enhancing food security and food sovereignty on the basis of endogenous development can be best achieved by applying a ‘biocultural’ perspective: This means to promote and support actions that are simultaneously valuing biological (fauna, flora, soils, or agrobiodiversity) and sociocultural resources (forms of social organization, local knowledge and skills, norms, and the related worldviews). In Bolivia, that is one of the Latin-American countries with the highest levels of poverty (79% of the rural population) and undernourishment (22% of the total population), the Program BioAndes promotes food sovereignty and food security by revitalizing the knowledge of Andean indigenous people and strengthening their livelihood strategies. This starts by recognizing that Andean people have developed complex strategies to constantly adapt to highly diverse and changing socioenvironmental conditions. These strategies are characterized by organizing the communities, land use and livelihoods along a vertical gradient of the available eco-climatic zones; the resulting agricultural systems are evolving around the own sociocultural values of reciprocity and mutual cooperation, giving thus access to an extensive variety of food, fiber and energy sources. As the influences of markets, competition or individualization are increasingly affecting the life in the communities, people became aware of the need to find a new balance between endogenous and exogenous forms of knowledge. In this context, BioAndes starts by recognizing the wealth and potentials of local practices and aims to integrate its actions into the ongoing endogenous processes of innovation and adaptation. In order to avoid external impositions and biases, the program intervenes on the basis of a dialogue between exogenous, mainly scientific, and indigenous forms of knowledge. The paper presents an analysis of the strengths and weaknesses of enhancing endogenous development through a dialogue between scientific and indigenous knowledge by specifically focusing on its effects on food sovereignty and food security in three ‘biocultural’ rural areas of the Bolivian highlands. The paper shows how the dialogue between different forms of knowledge evolved alongside the following project activities: 1) recuperation and renovation of local seeds and crop varieties (potato – Solanum spp., quinoa – Chenopodium quinoa, cañahua – Chenopodium pallidicaule); 2) support for the elaboration of community-based norms and regulations for governing access and distribution of non-timber forest products, such as medicinal, fodder, and construction plants; 3) revitalization of ethnoveterinary knowledge for sheep and llama breeding; 4) improvement of local knowledge about the transformation of food products (sheep-cheese, lacayote – Cucurbita sp. - jam, dried llama meat, fours of cañahua and other Andean crops). The implementation of these activities fostered the community-based livelihoods of indigenous people by complementing them with carefully and jointly designed innovations based on internal and external sources of knowledge and resources. Through this process, the epistemological and ontological basis that underlies local practices was made visible. On this basis, local and external actors started to jointly define a renewed concept of food security and food sovereignty that, while oriented in the notions of well being according to a collectively re-crafted world view, was incorporating external contributions as well. Enabling and hindering factors, actors and conditions of these processes are discussed in the paper.

Linking Applied Ethnobotany to Social Learning: A Participatory Tool for the Promotion of Indigenous Plants Use in Matutuíne, Southern Mozambique

In its search for pathways towards a more sustainable management of natural resources, development oriented research increasingly faces the challenge to develop new concepts and tools based on transdisciplinarity. Transdisciplinarity can, in terms of an idealized goal, be defined as a research approach that identifies and solves problems not only independently of disciplinary boundaries, but also including the knowledge and perceptions of non-scientific actors in a participatory process. In Mozambique, the Centre for Development and Environment (Berne, Switzerland), in partnership with Impacto and Helvetas (Maputo, Mozambique), has elaborated a new transdisciplinary tool to identify indigenous plants with a potential for commercialization. The tool combines methods from applied ethnobotany with participatory research in a social learning process. This approach was devised to support a development project aimed at creating alternative sources of income for rural communities of Matutuíne district, Southern Mozambique, while reducing the pressure on the natural environment. The methodology, which has been applied and tested, is innovative in that it combines important data collection through participatory research with a social learning process involving both local and external actors. This mutual learning process provides a space for complementary forms of knowledge to meet, eventually leading to the adoption of an integrated approach to natural resource management with an understanding of its ecological, socio-economic and cultural aspects; local stakeholders are included in the identification of potentials for sustainable development. Sustainable development itself, as a normative concept, can only be defined through social learning and consensus building between the local and external stakeholders.

Survey of living conditions of Arctic indigenous peoples

Major findings of the Survey of Living Conditions in the Arctic (SLiCA) are: (1) A combination of traditional activities and cash employment is the prevailing lifestyle of Arctic indigenous peoples; (2) family ties, social support of each other, and traditional activities have a lot to do with why indigenous people choose to remain in Arctic communities; (3) well-being is closely related to job opportunities, locally available fish and game, and a sense of local control. Well-being and depression (and related problems like suicide) are flip sides of the same coin. Improving well-being may reduce social problems; and, (4) health conditions vary widely in the Arctic: three-in-four Greenlandic Inuit self-rate their health as at least very good compared with one-in-two Canadian and Alaska Inuit and one-in-five Chukotka indigenous people. Findings are based on 7,200 interviews in a probability sample of Inupiat settlement regions of Alaska, the four Inuit settlement regions of Canada, all of Greenland, and the Anadyrskij, Anadyr, Shmidtovs, Beringovskij, Chukotskij, Iujl'tinskij, Bilibinskij, Chaunskij, Providenskij, Uel'Kal' districts of Chukotka. Indigenous people and researchers from Greenland, Russia, Canada, the United States, Denmark, Norway, Sweden, and Finland collaborated on all phases of the study.

Communication Project for development: 25 years of experience in andean rural communities in Ecuador

IThis paper analyses communication for development from a new perspective: the project in its broader and most genuine sense, as an instrument for changing current reality. This is examined from both its theoretical and practical implementation side. Knowledge/action binomial as a two-way relationship is one of the basis of the project cycle. It allows for better knowing the reality that the project itself (what constitutes the action) is intended to improve. Besides that, this knowledge/action binomial also offers new knowledge that nourishes future actions (projects). From a project based communication perspective, the project nourishes the knowledge, which leads to a transformative action. Reflecting about the action is a new knowledge source whose adoption by the community is eased by the communication process. Radio Mensaje project among the indigenous Andean communities in Cayambe (Ecuador) was born and also developed within this approach, supporting the collaborative participation in project management. This leads to the development process which is described in this case study.

Environmental health, indigenous identity, cultural representations and the production of ecological consciousness in Northern Ontario

The primary goal of this research is to document local perspectives by presenting a set of commentaries and meanings, in the form of narratives, related to environmental health conceptions on an Oji-Cree reserve in Northeastern Ontario, Canada. Through an ethnographic case study, this research explores how the modern-day production of a sociocentric and ecocentric self, as ethnic marker and moral category, is contributing to environmental/community health and well-being on Native reserves. Cultural representations of personhood and community based on the Medicine Wheel model, as a cognitive model, create an ontological paradigm that promotes a holistic foundation for human behaviour and interaction, as well as healthy, sustainable communities.

‘All of this Belongs to Us’: Land, Horses, and Indigenous Resistance on the Yakama Indian Reservation, 1900-1950

In the early 1900s, the Yakima Indian Agency welcomed non-Native ranching operations onto Yakama tribal lands, taxing rangelands, and resulting in widespread overgrazing. By the 1920s, agency concern for the welfare of ranchers facilitated a need to gain access to tribal grazing lands sustaining Yakama horses. As a result, agency officials launched systematic assaults on Yakama horse herds, citing horses as culprits of overgrazing and land degradation. However, Yakamas showed little interest in removing their horses, and instead actively opposed settler encroachment on tribal grazing lands. Through analyzing archival sources, conducting interviews, and reviewing scholarly sources, I argue that Yakamas and settlers used horses as a terrain of struggle, whereby they asserted competing claims to Indigenous lands and resources. Examining horses as a tool of resistance provides a useful lens for understanding forms of Native opposition to colonial hegemony, while interrogating problematic tropes settlers utilized to justify divesting Native communities.