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International awareness of the role of indigenous knowledge in resource management is of recent date. This article is based on interviews with the Cree Indians of Whapmagoostui (James Bay, Canada), compiled by the authors in 1994, in the context of a social and environmental impact assessment of the proposed Great Whale River hydroelectric project. One Cree hunter, disturbed by the many gaps he had identified in the developer's environmental impact assessment document, made a concerted effort to convey his knowledge and worldview. His systematic analysis, of which data concerning the beaver are focused on, highlights the ecological relationships that interconnect humans, mammals, birds, and fish, including the species-specific needs of human and non-human beings for habitat, food, and shelter. Transcending the compartmentalized view of Western science, his vision combines the material, aesthetic, and ethical while taking into account the impacts of human action on both natural and spiritual worlds. Furthermore, it demonstrates the predictive capacity of Cree knowledge and thought, as well as their relevance and legitimacy as assessment tools. 1 Photograph, 9 References. (Original abstract - amended)

International awareness of the role of indigenous knowledge in resource management is of recent date. This article is based on interviews with the Cree Indians of Whapmagoostui (James Bay, Canada), compiled by the authors in 1994, in the context of a social & environmental impact assessment of the proposed Great Whale River hydroelectric project. One Cree hunter, disturbed by the many gaps he had identified in the developer's environmental impact assessment document, made a concerted effort to convey his knowledge & worldview. His systematic analysis, of which data concerning the beaver are focused on, highlights the ecological relationships that interconnect humans, mammals, birds, & fish, including the species-specific needs of human & non-human beings for habitat, food, & shelter. Transcending the compartmentalized view of Western science, his vision combines the material, aesthetic, & ethical while taking into account the impacts of human action on both natural & spiritual worlds. Furthermore, it demonstrates the predictive capacity of Cree knowledge & thought, as well as their relevance & legitimacy as assessment tools. 1 Photograph, 9 References. Adapted from the source document.

Confronted with the complex environmental crises of the Anthropocene, scientists have moved towards an interdisciplinary approach to address challenges that are both social and ecological. Several arenas are now calling for co-production of new transdisciplinary knowledge by combining Indigenous knowledge and science. This book revisits epistemological debates on the notion of co-production and assesses the relevant methods, principles and values that enable communities to co-produce. It explores the factors that determine how indigenous-scientific knowledge can be rooted in equity, mutual respect and shared benefits. Resilience through Knowledge Co-Production includes several collective papers co-authored by Indigenous experts and scientists, with case studies involving Indigenous communities from the Arctic, Pacific islands, the Amazon, the Sahel and high altitude areas. Offering guidance to indigenous peoples, scientists, decision-makers and NGOs, this book moves towards a decolonised co-production of knowledge that unites indigenous knowledge and science to address global environmental crises.

Résumé Dans la culture karen traditionnelle, c'est essentiellement au sein de la famille que s'effectue l'éducation des enfants. Quand, au début des années 1970, Jonni Odochao a noté que ces derniers ne parvenaient plus à communiquer avec les anciens et qu'ils ne les respectaient plus, il a supposé que le problème venait du système éducatif moderne et de son influence grandissante sur les valeurs, les comportements et le mode de pensée de la jeunesse. Soucieux de contrer cette influence, il a mis en place une double stratégie. Inspiré par un vieux dicton karen, il a fédéré un large éventail de personnes aux compétences complémentaires afin de plaider pour une réforme de la législation. En parallèle, il a favorisé une réflexion sur la culture karen qui a connu un renouveau grâce à l'intégration de ses savoirs ancestraux dans le programme des écoles locales. À travers cette démarche, les Karen visent avant tout à mieux se faire comprendre de la société dans son ensemble et à réaffirmer leur rôle de gardiens de la forêt.

In Karen culture, the family is traditionally the basic unit for the education of the child. In the early 1970s, when Jonni Odochao began to notice that children could not relate to their elders or respect them, he surmised that the problem stemmed from the modern education system and its increasing influence upon youth values, behaviour and ways of thinking. To counter this trend he set in place a two‐pronged strategy. Inspired by an old Karen saying, a wide‐ranging alliance of persons with complementary expertise was established to advocate legislative change. In addition, Karen culture was reflected upon and revived by integrating traditional knowledge into the curricula of local schools. For the Karen, the ultimate goal is to be better understood by the society at large and to re‐establish their role as guardians of the forest.

In Karen culture, the family is traditionally the basic unit for the education of the child. In the early 1970s, when Jonni Odochao began to notice that children could not relate to their elders or respect them, he surmised that the problem stemmed from the modern education system and its increasing influence upon youth values, behaviour and ways of thinking. To counter this trend he set in place a two-pronged strategy. Inspired by an old Karen saying, a wide-ranging alliance of persons with complementary expertise was established to advocate legislative change. In addition, Karen culture was reflected upon and revived by integrating traditional knowledge into the curricula of local schools. For the Karen, the ultimate goal is to be better understood by the society at large and to re-establish their role as guardians of the forest. Adapted from the source document.

"This unique transdisciplinary publication is the result of collaboration between UNESCO's Local and Indigenous Knowledge Systems (LINKS) programme, the United Nations University's Traditional Knowledge Initiative, the IPCC, and other organisations. Chapters, written by indigenous peoples, scientists and development experts, provide insight into how diverse societies observe and adapt to changing environments. A broad range of case studies illustrate how these societies, building upon traditional knowledge handed down through generations, are already developing their own solutions for dealing with a rapidly changing climate and how this might be useful on a global scale. Of interest to policy-makers, social and natural scientists, and indigenous peoples and experts, this book provides an indispensable reference for those interested in climate science, policy and adaptation"--