#Indigenous Knowledges

[libraryben]

Wong, Desmond. 2024. “What No Means: Indigenous Feminist Refusal to Library Extraction.” Canadian Journal of Academic Librarianship 10: 1–18. https://doi.org/10.33137/cjal-rcbu.v10.43098 © Desmond Wong, CC BY-NC 4.0.

What No Means: Indigenous Feminist Refusal to Library Extraction Desmond Wong University of Toronto Libraries

Abstract:

Libraries have benefitted from the extraction of Indigenous Knowledges and cultural materials through which they have sought to complete collections. This has led Indigenous communities to distrust of research and research institutions, recognizing the deep harms and exploitation of these research practices. This article undertakes a case study of the book The Sacred Scrolls of the Southern Ojibway to reveal the ways in which extractive research, publishing, and collections practices are known to Indigenous communities and are refused by them. This discussion pursues the publication and collections history of this book through the framework of refusal, an Indigenous feminist practice that asserts Indigenous Sovereignty and care practices over Knowledge. Refusal should be viewed as a generative space (Tuck and Yang 2014a) and should be taken as an invitation for libraries to question and critically evaluate the very foundational principles of our profession and practices. This article challenges three deeply held library assumptions that are revealed through refusal: (1) that extraction is inevitable, (2) that the library is the only appropriate place to steward materials, and (3) that communities should be invested in the future of the library. The call to reconceptualize extraction through refusal is essential: libraries that do not strive to be reciprocal and transformational in their relationships with Indigenous peoples will only serve as a barrier to Indigenous resurgence. Instead, we must reconceptualize librarianship practices toward a liberatory practice.

[arthistoryanimalia]

#TextileTuesday:

“Border fragment of wool with a continuous band of #hummingbirds and fringelike appendages representing beans. Early Nasca [Nazca, Peru, c.1-450 CE]. Pollination of bean plants by birds may be suggested here. Border was formed using a needle-knit stemstitch.”

On display at American Museum of Natural History [41.2/6321]

[soup-mother]

I'm still fucking thinking about people advocating neo-Confucian ~extended family~ as a better alternative to western nuclear family. like girl i know there's that assumption that everyone is a white yankee but have you literally never talked to anyone who grew up in a family like that?

our barbarous system where children are the property of their parents vs their glorious system where children are the property of their parents (mystical oriental)

it's like that broader thing where people try and thin down a criticism like "you mean organised religion", "white western nuclear family", "this is such a white people thing" etc to try and weasel their way out of association with an issue.

Misogyny is not a western invention lol, the way it manifests in a lot of societies is a product of certain cultural manifestations of misogyny being exported elsewhere, but the control and ownership of women is not a "white people thing" or a western thing.

the issues of the family are not limited to the anglo saxon protestant yankee middle class nuclear family, misogyny is not unique to one group of people, racism is not unique to one group of people, homophobia is not unique to one group of people, terfs are not all middle class white women, etc etc etc etc

it's just so frustrating and kills any fucking attempt to actually talk about issues because they get drowned out with people appending on specific identities as if that issue is unique to one fucking group of people and the rest of the world is sunshine and rainbows.

[reasonsforhope]

In the Willamette Valley of Oregon, the long study of a butterfly once thought extinct has led to a chain reaction of conservation in a long-cultivated region.

The conservation work, along with helping other species, has been so successful that the Fender’s blue butterfly is slated to be downlisted from Endangered to Threatened on the Endangered Species List—only the second time an insect has made such a recovery.

[Note: "the second time" is as of the article publication in November 2022.]

To live out its nectar-drinking existence in the upland prairie ecosystem in northwest Oregon, Fender’s blue relies on the help of other species, including humans, but also ants, and a particular species of lupine.

After Fender’s blue was rediscovered in the 1980s, 50 years after being declared extinct, scientists realized that the net had to be cast wide to ensure its continued survival; work which is now restoring these upland ecosystems to their pre-colonial state, welcoming indigenous knowledge back onto the land, and spreading the Kincaid lupine around the Willamette Valley.

First collected in 1929 [more like "first formally documented by Western scientists"], Fender’s blue disappeared for decades. By the time it was rediscovered only 3,400 or so were estimated to exist, while much of the Willamette Valley that was its home had been turned over to farming on the lowland prairie, and grazing on the slopes and buttes.

Pictured: Female and male Fender’s blue butterflies.

Now its numbers have quadrupled, largely due to a recovery plan enacted by the Fish and Wildlife Service that targeted the revival at scale of Kincaid’s lupine, a perennial flower of equal rarity. Grown en-masse by inmates of correctional facility programs that teach green-thumb skills for when they rejoin society, these finicky flowers have also exploded in numbers.

[Note: Okay, I looked it up, and this is NOT a new kind of shitty greenwashing prison labor. This is in partnership with the Sustainability in Prisons Project, which honestly sounds like pretty good/genuine organization/program to me. These programs specifically offer incarcerated people college credits and professional training/certifications, and many of the courses are written and/or taught by incarcerated individuals, in addition to the substantial mental health benefits (see x, x, x) associated with contact with nature.]

The lupines needed the kind of upland prairie that’s now hard to find in the valley where they once flourished because of the native Kalapuya people’s regular cultural burning of the meadows.

While it sounds counterintuitive to burn a meadow to increase numbers of flowers and butterflies, grasses and forbs [a.k.a. herbs] become too dense in the absence of such disturbances, while their fine soil building eventually creates ideal terrain for woody shrubs, trees, and thus the end of the grassland altogether.

Fender’s blue caterpillars produce a little bit of nectar, which nearby ants eat. This has led over evolutionary time to a co-dependent relationship, where the ants actively protect the caterpillars. High grasses and woody shrubs however prevent the ants from finding the caterpillars, who are then preyed on by other insects.

Now the Confederated Tribes of Grand Ronde are being welcomed back onto these prairie landscapes to apply their [traditional burning practices], after the FWS discovered that actively managing the grasslands by removing invasive species and keeping the grass short allowed the lupines to flourish.

By restoring the lupines with sweat and fire, the butterflies have returned. There are now more than 10,000 found on the buttes of the Willamette Valley."

-via Good News Network, November 28, 2022

[cognitivejustice]

Across Africa, many rural communities face a growing sanitation crisis. Wastewater treatment systems, where they exist, are often old, overloaded, or broken. In some towns, untreated sewage flows directly into rivers, contaminating water sources and harming both ecosystems and public health.

For decades, the global response to wastewater has been to clean the water in large wastewater facilities designed to remove physical, chemical and biological contaminants from domestic wastewater (toilets) or industrial effluent. Wastewater plants produce treated water that is safe to discharge into rivers.

But they’re expensive and energy intensive. They’re also difficult to maintain in rural areas where local government doesn’t get much revenue.

 a team of scientists led by environmental management researcher and professor Paul Oberholster, who set out to look for a much simpler and greener solution in a small town in South Africa’s Limpopo province. Our research found that algae – the same green organisms often dismissed as pond scum – could offer a low-cost, low-tech way to clean domestic sewage.

The team inserted tiny microalgae into the ponds at the Motetema Wastewater Treatment Works in Limpopo. The microalgae removed pathogens without using any chemicals or mechanical equipment that runs on electricity. They cleaned up the sewage from 1,560 homes.

This is a sustainable, low-cost approach to wastewater treatment that can improve public health and the environment in small towns, especially those with limited infrastructure and unreliable electricity. And it’s especially important to find ways of cleaning wastewater that don’t cost much or use electricity because climate change increases water stress and energy costs across the continent.

[wachinyeya]

Legislation passed last year allows federally recognized tribes to practice cultural burning freely once they reach an agreement with the California Natural Resources Agency and local air quality officials.

Northern California’s Karuk Tribe, the second largest in California, becomes the first tribe to reach such an agreement.

(Feb. 27, 2025, Noah Haggerty)

Northern California’s Karuk Tribe has for more than a century faced significant restrictions on cultural burning — the setting of intentional fires for both ceremonial and practical purposes, such as reducing brush to limit the risk of wildfires.

That changed this week, thanks to legislation championed by the tribe and passed by the state last year that allows federally recognized tribes in California to burn freely once they reach agreements with the California Natural Resources Agency and local air quality officials.

The tribe announced Thursday that it was the first to reach such an agreement with the agency.

“Karuk has been a national thought leader on cultural fire,” said Geneva E.B. Thompson, Natural Resources’ deputy secretary for tribal affairs. “So, it makes sense that they would be a natural first partner in this space because they have a really clear mission and core commitment to get this work done.”

In the past, cultural burn practitioners first needed to get a burn permit from the California Department of Forestry and Fire Protection, a department within the Natural Resources Agency, and a smoke permit from the local air district.

The law passed in September 2024, SB 310, allows the state government to, respectfully, “get out of the way” of tribes practicing cultural burns, said Thompson.

For the Karuk Tribe, Cal Fire will no longer hold regulatory or oversight authority over the burns and will instead act as a partner and consultant. The previous arrangement, tribal leaders say, essentially amounted to one nation telling another nation what to do on its land — a violation of sovereignty. Now, collaboration can happen through a proper government-to-government relationship.

The Karuk Tribe estimates that, conservatively, its more than 120 villages would complete at least 7,000 burns each year before contact with European settlers. Some may have been as small as an individual pine tree or patch of tanoak trees. Other burns may have spanned dozens of acres.

“When it comes to that ability to get out there and do frequent burning to basically survive as an indigenous community,” said Bill Tripp, director for the Karuk Tribe Natural Resource Department, “one: you don’t have major wildfire threats because everything around you is burned regularly. Two: Most of the plants and animals that we depend on in the ecosystem are actually fire-dependent species.”

The Karuk Tribe’s ancestral territory extends along much of the Klamath River in what is now the Klamath National Forest, where its members have fished for salmon, hunted for deer and collected tanoak acorns for food for thousands of years. The tribe, whose language is distinct from that of all other California tribes, is currently the second largest in the state, having more than 3,600 members.

Trees of life

Early European explorers of California consistently described open, park-like woods dominated by oaks in areas where the forest transitions to a zone mainly of conifers such as pines, fir and cedar.

The park-like woodlands were no accident. For thousands of years, Indigenous people have tended these woods. Oaks are regarded as a “tree of life” because of their many uses. Their acorns provide a nutritious food for people and animals.

Indigenous people have used low-intensity fires to clear litter and underbrush and to nurture the oaks as productive orchards. Burning controls insects and promotes growth of culturally important plants and fungi among the oaks.

Debris, brush and small trees consumed by low-intensity fire.

The history of the government’s suppression of cultural burning is long and violent. In 1850, California passed a law that inflicted any fines or punishments a court found “proper” on cultural burn practitioners.

In a 1918 letter to a forest supervisor, a district ranger in the Klamath National Forest — in the Karuk Tribe’s homeland — suggested that to stifle cultural burns, “the only sure way is to kill them off, every time you catch one sneaking around in the brush like a coyote, take a shot at him.”

For Thompson, the new law is a step toward righting those wrongs.

“I think SB 310 is part of that broader effort to correct those older laws that have caused harm, and really think through: How do we respect and support tribal sovereignty, respect and support traditional ecological knowledge, but also meet the climate and wildfire resiliency goals that we have as a state?” she said.

The devastating 2020 fire year triggered a flurry of fire-related laws that aimed to increase the use of intentional fire on the landscape, including — for the first time — cultural burns.

The laws granted cultural burns exemptions from the state’s environmental impact review process and created liability protections and funds for use in the rare event that an intentional burn grows out of control.

“The generous interpretation of it is recognizing cultural burn practitioner knowledge,” said Becca Lucas Thomas, an ethnic studies lecturer at Cal Poly and cultural burn practitioner with the yak titʸu titʸu yak tiłhini Northern Chumash Tribe of San Luis Obispo County and Region. “In trying to get more fire on the ground for wildfire prevention, it’s important that we make sure that we have practitioners who are actually able to practice.”

The new law, aimed at forming government-to-government relationships with Native tribes, can only allow federally recognized tribes to enter these new agreements. However, Thompson said it will not stop the agency from forming strong relationships with unrecognized tribes and respecting their sovereignty.

“Cal Fire has provided a lot of technical assistance and resources and support for those non-federally recognized tribes to implement these burns,” said Thompson, “and we are all in and fully committed to continuing that work in partnership with the non-federally-recognized tribes.”

Cal Fire has helped Lucas Thomas navigate the state’s imposed burn permit process to the point that she can now comfortably navigate the system on her own, and she said Cal Fire handles the tribe’s smoke permits. Last year, the tribe completed its first four cultural burns in over 150 years.

“Cal Fire, their unit here, has been truly invested in the relationship and has really dedicated their resources to supporting us,” said Lucas Thomas, ”with their stated intention of, ‘we want you guys to be able to burn whenever you want, and you just give us a call and let us know what’s going on.’”

[theliteraryadventuresofmsdeer]

[doverstar]

hi, the lilo and stitch remake is a travesty for many, many reasons, and not one of those reasons in your mind should be "the actress who plays nani isn't hawaiian enough" or "they weren't being overt about what I perceived to be the first film's commentary on colonialism" or "because nani gives lilo up at the end, disney is purposely spitting in the face of indigenous people groups everywhere" because the original film's message was not about any of that. (yes, I have seen the deleted scene.) stitch was first conceived as a character who would terrorize a small kansas town. lilo and nani are important as characters and it has zero to do with their race. get your faces up out of the dirt and boycott for the right reasons, or you can leave your boycott licenses right here and go searching for a real working brain, please and thank you. try the yellow brick road, I hear misguided people really like traveling down those

[clonerightsagenda]

I am not going to say TLT is about fossil fuels because it's about a lot of things and it's reductive to boil it down to anything, but a society fueled by necromancy/death magic/corpses is reminiscent of our society fueled by and built with petrochemicals (oil, natural gas, plastic), and given that within the necromancy framework the role of the cavalier is to be metaphorically, literally, and/or spiritually consumed, it's interesting that the first cavalier was the planet Earth. This new world is still based on devouring the planet.

Does this make Paul a metaphor for nuclear fusion I'm joking but I suppose the question Alecto must resolve is whether we can escape needing to consume to survive.* And maybe we can't - stop trying to make your carnivorous pets vegan - but can we find a method of consumption that's less destructive?

(Some people may see Paul as that answer but I am a Hater who isn't into ego death.)

[olowan-waphiya]

The ancient Amazon housed thousands of garden cities. Using laser scanners mounted on aircraft to create detailed terrain maps, scientists have discovered evidence of tens of thousands of pre-colonial urban centres in the Amazon rainforest. Multiple studies have shown that ancestral Amazonians created sustainable urban systems with composted gardens and managed forests.

By systematically composting scraps of food and organic waste, they created vast swaths of fertile 'dark earth', or terra preta, covering a 154,000 km2 stretch of the nutrient-poor soils of the Amazon basin nearly twice the size of Ireland – a circular economy before the phrase existed.

Also - "We've found an ancient Amazonian civilization that had a million inhabitants."

via fixthenews.com

[fatehbaz]

About the entanglement of "science" and Empire. About how children are encouraged participate in these imperial "scripts".

Was thinking about this recent thing:

The caption reads: "Toys and board games, 1940." And I think the text on the game-box in the back says something like "the whole world is yours", maybe? (Use of appeals to science/progress in imperial narratives is a thing already well-known, especially for those familiar with Victorian era, Edwardian era, Gilded Age, early twentieth century, etc., in US and Europe.)

And was struck, because I had also recently gone looking through other posts about the often-strange imagery of children's material in late nineteenth- and early twentieth-century US/Europe. And was disturbed/intrigued by this thing:

Caption here reads: "Game Board. Walter Mittelholzer's flight over Africa. [...] 1931. Commemorative game board map of Africa for a promotional game published for the N*stle Company, for tracking the trip of Walter Mittelholzer across Africa, the first pilot to fly a north-south route."

Hmm.

I went to learn more about this: Produced in Switzerland. "Africa is for your consumption and pleasure. Brought to you by the N#stle Company!" (See the name-dropping of N#stle at the bottom of the board.) A company which, in the preceding decade, had shifted focus to expand its cacao production (which would be dependent on tropical plantations). Adventure, excitement, knowledge, science, engineering prowess, etc. For kids! (In 1896, Switzerland had hosted a "human zoo" at the Swiss Second National Exhibition in Geneva, where the "Village Noir" exhibit put living people on display; they were over two hundred people from Senegal, who lived in a "mock village" in Geneva's central square.)

Another, from a couple decades earlier, this time English-language.

Caption reads: "The "World's globe circler." A game board based on Nellie Bly's travels. 1890." At center, a trumpet, and a proclamation: "ALL RECORDS BROKEN".

Went to find more info: Lithographed game board produced in New York. Images on the board also show Jules Verne; Bly, in real-world travels, was attempting to emulate the journey of the character Phileas Fogg in Verne's Around the World in Eighty Days (1872).

Game produced in the same year that the United States "closed the frontier" and conquered "the Wild West" (the massacre at Wounded Knee happened in December 1890). A couple years later, the US annexed Hawai'i; by decade's end, the US military was in both Cuba and the Philippines. The Scramble for Africa was taking place. At the time, Britain especially already had a culture of "travel writing" or "travel fiction" or whatever we want to call it, wherein domestic residents of the metropole back home could read about travel, tourism, expeditions, adventures, etc. on the peripheries of the Empire. Concurrent with the advent of popular novels, magazines, mass-market print media, etc. Intrepid explorers rescuing Indigenous peoples from their own backwardness. Many tales of exotic allure set in South Asia. Heroic white hunters taking down scary tigers. Elegant Englishwomen sipping tea in the shade of an umbrella, giggling at the elephants, the local customs, the strange sights. Orientalism, tropicality, othering, paternalism, etc.

I'd lately been looking at a lot of work on race/racism in British scientific and pop-sci literature involving natural history or geographical imaginaries. (From scholars like Varun Sharma, Rohan Deb Roy, Ezra Rashkow, Jonathan Saha, Pratik Chakrabarti.) But I'd also lately been looking at Mashid Mayar's work, which I think closely suits this kinda thing with the board games. Some of her publications:

"From Tools to Toys: American Dissected Maps and Geographic Knowledge at the Turn of the Twentieth Century". In: Knowledge Landscapes North America, edited by Kloeckner et al., 2016.

"What on Earth! Slated Globes, School Geography and Imperial Pedagogy". European Journal of American Studies 16, number 3, Summer 2020.

Citizens and Rulers of the World: The American Child and the Cartographic Pedagogies of Empire, 2022.

Discussing her book, Mayar was interviewed by LA Review of Books in 2022. She says:

[Quote.] Growing up at the turn of the 20th century, for many American children, also meant learning to view the world through the lens of "home geography." [...] [T]hey inevitably responded to the transnational whims of an empire that had stretched its dominion across the globe [recent forays into Panama, Cuba, Hawai'i, the Philippines] [...]. [W]hite, well-to-do, literate American children [...] learned how to identify and imagine “homes” on the map of the world. [...] [T]he cognitive maps children developed, to which we have access through the scant archival records they left behind (i.e., geographical puzzles they designed and printed in juvenile periodicals) [...] mixed nativism and the logic of colonization with playful, appropriative scalar confusion, and an intimate, often unquestioned sense of belonging to the global expanse of an empire [...]. Dissected maps - that is, maps mounted on cardboard or wood and then cut into smaller pieces that children were to put back together - are a generative example of the ways imperial pedagogy [...] found its place outside formal education, in children's lives outside the classroom. [...] [W]ell before having been adopted as playthings in the United States, dissected maps had been designed to entertain and teach the children of King George III about the global spatial affairs of the British Empire. […] [J]uvenile periodicals of the time printed child-made geographical puzzles [...]. [I]t was their assumption that "(un)charted," non-American spaces (both inside and outside the national borders) sought legibility as potential homes, [...] and that, if they did not do so, they were bound to recede into ruin/"savagery," meaning that it would become the colonizers' responsibility/burden to "restore" them [...]. [E]mpires learn from and owe to childhood in their attempts at survival and growth over generations [...]. [These] "multigenerational power constellations" [...] survived, by making accessible pedagogical scripts that children of the white and wealthy could learn from and appropriate as times changed [...]. [End quote.] Source: Words of Mashid Mayar, as transcribed in an interviewed conducted and published by M. Buna. "Children's Maps of the American Empire: A Conversation with Mashid Mayar". LA Review of Books. 11 July 2022.

Some other stuff I'd recently put in a to-read list, specifically about European (especially German) geographical imaginaries of globe-as-playground:

The Play World: Toys, Texts, and the Transatlantic German Childhood (Patricia Anne Simpson, 2020) /// "19th-Century Board Game Offers a Tour of the German Colonies" (Sarah Zabrodski, 2016) /// Advertising Empire: Race and Visual Culture in Imperial Germany (David Ciarlo, 2011) /// Learning Empire: Globalization and the German Quest for World Status, 1875-1919 (Erik Grimmer-Solem, 2019) /// “Ruling Africa: Science as Sovereignty in the German Colonial Empire and Its Aftermath” (Andrew Zimmerman. In: German Colonialism in a Global Age, 2014) /// "Exotic Education: Writing Empire for German Boys and Girls, 1884-1914". (Jeffrey Bowersox. In: German Colonialism and National Identity, 2017) /// Raising Germans in the Age of Empire: Youth and Colonial Culture, 1871-1914 (Jeff Bowersox, 2013) /// "[Translation:] (Educating Modernism: A Trade-Specific Portrait of the German Toy Industry in the Developing Mass-Market Society)" (Heike Hoffmann, PhD dissertation, Tubingen, 2000) /// Home and Harem: Nature, Gender, Empire, and the Cultures of Travel (Inderpal Grewal, 1996) /// "'Le rix d'Indochine' at the French Table: Representation of Food, Race and the Vietnamese in a Colonial-Era Board Game" (Elizabeth Collins, 2021) /// "The Beast in a Box: Playing with Empire in Early Nineteenth-Century Britain" (Romita Ray, 2006) /// Playing Oppression: The Legacy of Conquest and Empire in Colonialist Board Games (Mary Flanagan and Mikael Jakobsson, 2023)

[reasonsforhope]

"In 2024, the United Nations recognized seven landmark projects worldwide as outstanding examples of success under its ongoing Decade on Ecosystem Restoration (2021-2030).

One of them was Acción Andina (Andean Action), an initiative that has launched 25 restoration and conservation projects focused on the high-altitude Polylepis forests of Peru, Chile, Bolivia, Argentina, Ecuador and Colombia.

More than 25,000 people from 200 communities have restored nearly 5,000 hectares (12,400 acres) of these forest and protected more than 11,250 hectares (27,800 acres) of existing woodland.

The initiative next aims to expand into Colombia and Venezuela.

...Co-founded by the nonprofit organizations Global Forest Generation and Andean Ecosystems Association (ECOAN), Acción Andina aims to protect and restore high-altitude Andean forests in Peru, Bolivia, Chile, Argentina and Ecuador, ensuring the preservation of vital water resources for millions of people across the region.

In fact, last February, Acción Andina was recognized by the United Nations as one of seven flagship initiatives for global restoration. The U.N. has declared 2021-2030 as its Decade on Ecosystem Restoration, emphasizing not only the urgent need to conserve remaining natural areas, but to restore what has already been lost...

“We witnessed immense suffering and hardship in the local and Indigenous communities of the Andes,” Aucca recalls. “So, my friends Gregorio Ferro, Efraín Samochuallpa, Willy Palomino and I decided that if we were going to enter the world of conservation, we had to do something for these communities. That’s how ECOAN was born. What sets us apart from other organizations is that we implement conservation initiatives in direct coordination with local actors — ensuring that our work benefits the communities themselves.”

Among friends and colleagues, Constantino Aucca is known simply as “Tino.” He says 2014 was a turning point for ECOAN, driven by his frustration with the empty rhetoric and lack of action on environmental issues at the U.N.’s series of annual climate summits, or conference of the parties (COPs).

“As a group, we decided to send a message to the world that action is possible,” he says. “In a single day, we planted more than 57,000 [queuña] trees high in Huilloc [in Cusco, Peru]. We called the event Queuña Raymi, or the Festival of the Queuñas.”

From that year on, Queuña Raymi gained traction across the Peruvian Andes, and Aucca never stopped dreaming of expanding the initiative to other Andean countries. “Queuñas grow from Venezuela to Patagonia,” he points out. In 2018, with the support of new international partners, that dream became a reality, giving rise to Acción Andina.

“In 2018 I was deeply interested in facilitating investments in forestry initiatives,” says Florent Kaiser, CEO of the NGO Global Forest Generation. “That’s when I was contacted by Constantino, and he told me about his project. He told me that to truly understand it, I needed to go to Cusco. That day changed my life. He invited me to the Queuña Raymi where, in a single day, nearly 1,000 of us planted almost 100,000 trees.

“I had never seen anything so powerful,” Kaiser adds.

Global Forest Generation was founded alongside Acción Andina with the goal of serving as a strategic ally: amplifying global communication efforts, influencing policymakers, and tackling challenges that often hinder local NGOs.

This partnership between ECOAN and Global Forest Generation has allowed Acción Andina to expand beyond Peru, bringing Aucca’s vision to life across five South American countries. Today, it stands as a U.N.-recognized success story in ecosystem restoration.

“It takes a single chainsaw to cut down a forest, but it takes a community to restore and sustain it,” UNEP’s Andersen said when announcing Acción Andina as one of the U.N.’s seven Flagship Initiatives for Global Restoration. “By bringing people together, and using both Indigenous values and scientific methods, Acción Andina is helping to revive natural water sources, create jobs and support communities to grow even stronger.”

Since 2018, Acción Andina has launched 25 projects, engaging at least 40,000 people in the restoration of nearly 5,000 hectares (12,400 acres) of Andean forests and the protection of more than 11,250 hectares (27,800 acres) of existing woodland. More than 200 local communities have benefited from expanded economic opportunities through reforestation and conservation efforts. These include the development of community microenterprises, such as tree nurseries dedicated to cultivating queuñas, as well as improved access to health care services, water collection systems, cleaner-burning clay stoves, and solar panels."

-via Mongabay News, February 14, 2025

[cognitivejustice]

Once brought in for commercial or hobbyist reasons, invasive fish are not only threatening to edge native species out of the food chain in Malaysia and elsewhere, but they also spread diseases and cause great damage to local environments. Invasive fish are a problem the world over, but experts say the issue is keenly felt in mega-biodiverse Malaysia.

“More than 80 percent of rivers in the Klang Valley have been invaded by foreign fish species, which can cause the extinction of the rivers’ indigenous aquatic life,” said Dr Kalithasan Kailasam, a river expert with the Malaysia-based Global Environment Centre.

“It’s growing in almost all other main rivers in Malaysia,”

Alarmed by the threat, a small group of citizens banded together to fight the aquatic invaders. Led by Haziq, they are working to reclaim Malaysia’s rivers one fin at a time.

Further research then led him to learn about the threats posed by invasive species.

Haziq started to attract like-minded anglers, and, in 2022, they decided to form a group for hunting suckermouth, meeting nearly every week in a river to carry out a cull.

Their public profile and popularity are growing. The group’s membership has now grown to more than 1,000, and it has a strong fan following on social media.

“People kept asking how to join our group, because we were looking at the ecosystem,” Haziq said.

[wachinyeya]

Self-Determined: Climate Resilience Is Sacred

Davis Price & Ilima-Lei Macfarlane

[grecoromanyaoi]

also the divide between leftists who believe in indigenous liberation bc they believe in the liberation of all oppressed groups in the world and ppl who believe in "indigenous liberation" bc they believe that indigenous ppl have a magical almost cartoonish connection to The Land

[sunandsteel99]

While on the topic lol a few days ago he was complaining about old people and ranting about being told to Respect His Elders, clarified that he does not and will not respect the elderly, fuck elders, just because they're older doesn't mean they're better than him, and after being met with mostly just silence proceeded to exasperatedly repeat Fuck Elders, of course just sort of saying all this to hear the sound of his own voice carry in no particular direction across the main area where myself and 2 others were trying to finish what we were doing with a casually increasing speed in order to get out of the line of fire and retreat to our rooms before he said something none of us knew how to react to (common occurence as I'm sure you could assume based on prev posts) only for him to get ahead of the curve and, in a panic, clearly mistaking our disinterest for disapproval, suddenly attempted to correct course by blurting out: "Obviously Except For Indigenous Elders!!!" and then grow silent as the others responded with mumbles of "....right." "yeah of course..." while I focused on putting all my energy into not visibly cringing