The word tsawalk, literally one, expresses the ancient Nuu-chah-nulth view that all living things – human, plant, and animal – form part of an integrated whole brought into harmony through constant negotiation and mutual respect. In Principles of Tsawalk, Umeek argues that contemporary environmental and political crises reflect a world out of balance. Building upon his first book, Tsawalk: A Nuu-chah-nulth Worldview, Umeek weaves together indigenous and Western worldviews into an alternative framework for responding to global environmental and political crises and to the dispossession and displacement of indigenous peoples. These problems, the author shows, stem from an historical and persistent failure to treat all peoples and life forms with respect and accord them constitutional recognition. As this book demonstrates, the Nuu-chah-nulth principles of recognition, consent, and continuity, embodied in songs, language, and ceremonies, hold the promise of achieving sustainable lifeways in this shared struggle for balance.

In Tsawalk, hereditary chief Umeek develops a theory of "Tsawalk," meaning "one," that views the nature of existence as an integrated and orderly whole, and thereby recognizes the intrinsic relationship between the physical and spiritual. Umeek demonstrates how Tsawalk provides a viable theoretical alternative that both complements and expands the view of reality presented by Western science. Tsawalk, he argues, allows both Western and indigenous views to be combined in order to advance our understanding of the universe. In addition, he shows how various fundamental aspects of Nuu-chah-nulth society are based upon Tsawalk, and what implications it has today for both Native and non-Native peoples.

Drawing on first-hand accounts of action research in the Americas, Africa, and Asia, The Heart of Community Engagement illustrates the transformative learning journeys of exemplary catalysts for community-based change. Practitioners’ stories of community engagement for social justice in the Global South elucidate the moments of insight and transformation that deepened their practice: how to deal with uncertainty, recognize their own blind spots, become aware of what is emergent and possible in the moment, and weave an inclusive bond of love, respect, and purpose. Each successive narrative adds a deeper level of understanding of the inner practice of community engagement. The stories illuminate the reflective, or inner, practice of the outside change agent, whether a planner, designer, participatory action researcher, or community development practitioner. From a shantytown in South Africa, to a rural community in India, or an informal settlement in peri-urban Mexico, the stories focus attention on the greatest leverage point for change that we, as engaged practitioners, have: our own self-awareness. By the end of the book, the practitioners are not only aware of their own conditioned beliefs and assumptions, but have opened their minds and hearts to the complex and dynamic patterns of emergent change that is possible. This book serves as a much-needed reader of practice stories to help instructors and students find the words, concepts, and examples to talk about their own subjective experience of community engagement practice. The book applies some of the leading-edge concepts from organizational development and leadership studies to the fields of planning, design, and community engagement practice. Key concepts include the deep dive of sensing the social field, seeing the whole, and presencing the emergent future. The book also provides a creative bridge between participatory action research and design thinking: user-based design, rapid prototyping, and learning from doing.

Political communities are defined, and often contested, through stories. Scholars have long recognized that two foundational sets of stories � narratives of contact and narratives of arrival � helped to define settler societies. Storied Communities disrupts the assumption that Indigenous and immigrant identities fall into two separate streams of analysis. The authors juxtapose narratives of contact and narratives of arrival as they explore key themes such as narrative form, the nature of storytelling in the political realm, and the institutional and theoretical implications of foundation narratives. By doing so, they open up new ways to imagine, sustain, and transform political communities.

Following the removal of the gray whale from the Endangered Species list in 1994, the Makah tribe of northwest Washington State announced that they would revive their whale hunts; their relatives, the Nuu-chah-nulth Nation of British Columbia, shortly followed suit. Neither tribe had exercised their right to whale - in the case of the Makah, a right affirmed in their 1855 treaty with the federal government - since the gray whale had been hunted nearly to extinction by commercial whalers in the 1920s. The Makah whale hunt of 1999 was an event of international significance, connected to the worldwide struggle for aboriginal sovereignty and to the broader discourses of environmental sustainability, treaty rights, human rights, and animal rights. It was met with enthusiastic support and vehement opposition. As a member of the Nuu-chah-nulth Nation, Charlotte Cote offers a valuable perspective on the issues surrounding indigenous whaling, past and present. Whaling served important social, economic, and ritual functions that have been at the core of Makah and Nuu-chahnulth societies throughout their histories. Even as Native societies faced disease epidemics and federal policies that undermined their cultures, they remained connected to their traditions. The revival of whaling has implications for the physical, mental, and spiritual health of these Native communities today, Cote asserts. Whaling, she says, “defines who we are as a people.” Her analysis includes major Native studies and contemporary Native rights issues, and addresses environmentalism, animal rights activism, anti-treaty conservatism, and the public’s expectations about what it means to be “Indian.” These thoughtful critiques are intertwined with the author’s personal reflections, family stories, and information from indigenous, anthropological, and historical sources to provide a bridge between cultures. A Capell Family Book

How knowledge of plants and environments has been applied and shared over centuries and millennia by Indigenous peoples.

Storytelling has the capacity to address feelings and demonstrate themes – to illuminate beyond argument and theoretical exposition. In Otter’s Journey, Borrows makes use of the Anishinaabe tradition of storytelling to explore how the work in Indigenous language revitalization can inform the emerging field of Indigenous legal revitalization. She follows Otter, a dodem (clan) relation from the Chippewas of Nawash First Nation, on a journey across Anishinaabe, Inuit, Māori, Coast Salish, and Abenaki territories, through a narrative of Indigenous resurgence. In doing so, she reveals that the processes, philosophies, and practices flowing from Indigenous languages and laws can emerge from under the layers of colonial laws, policies, and languages to become guiding principles in people’s contemporary lives.

Ethnozoology: Animals In Our Lives represents the first book about this discipline, providing a discussion on key themes on human-animal interactions and their implications, along with recent major advances in research. Humans share the world with a bewildering variety of other animals, and have interacted with them in different ways. This variety of interactions (both past and present) is investigated through ethnozoology, which is a hybrid discipline structured with elements from both the natural and social sciences, as it seeks to understand how humans have perceived and interacted with faunal resources throughout history. In a broader context, ethnozoology, and its companion discipline, ethnobotany, form part of the larger body of the science of ethnobiology. In recent years, the importance of ethnozoological/ethnobiological studies has increasingly been recognized, unsurprisingly given the strong human influence on biodiversity. From the perspective of ethnozoology, the book addresses all aspects of human connection, animals and health, from its use in traditional medicine, to bioprospecting derivatives of fauna for pharmaceuticals, with expert contributions from leading researchers in the field. - Draws on editors' and contributors' extensive research, experience and studies covering ethnozoology and ethnobiology - Covers all aspects of human-animal interaction through the lens of this emerging discipline, with coverage of both domestic and wild animal topics - Presents topics of great interest to a variety of researchers including those in wildlife/conservation (biologists, ecologists, conservationists) and domestic-related disciplines (psychologists, sociologists)

The two major schools of thought in Indigenous-Settler relations on the ground, in the courts, in public policy, and in research are resurgence and reconciliation. Resurgence refers to practices of Indigenous self-determination and cultural renewal whereas reconciliation refers to practices of reconciliation between Indigenous and Settler nations, such as nation-with-nation treaty negotiations. Reconciliation also refers to the sustainable reconciliation of both Indigenous and Settler peoples with the living earth as the grounds for both resurgence and Indigenous-Settler reconciliation. Critically and constructively analyzing these two schools from a wide variety of perspectives and lived experiences, this volume connects both discourses to the ecosystem dynamics that animate the living earth. Resurgence and Reconciliation is multi-disciplinary, blending law, political science, political economy, women's studies, ecology, history, anthropology, sustainability, and climate change. Its dialogic approach strives to put these fields in conversation and draw out the connections and tensions between them. By using "earth-teachings" to inform social practices, the editors and contributors offer a rich, innovative, and holistic way forward in response to the world's most profound natural and social challenges. This timely volume shows how the complexities and interconnections of resurgence and reconciliation and the living earth are often overlooked in contemporary discourse and debate.

Dominant governance theories are drawn primarily from Euro-American sources, including emergent theories of network and collaborative governance. The authors contest this narrow view and seek a more globally inclusive and transdisciplinary perspective, arguing such an approach is more fruitful in addressing the wicked problems of sustainability—including social, economic, and environmental crises. This book thus offers and affirms an innovative governance approach that may hold more promise as a "universal" framework that is not colonizing in nature due to its grounding in relational process assumptions and practices. Using a comprehensive Governance Typology that encompasses ontological assumptions, psychosocial theory, epistemological concepts, belief systems, ethical concepts, political theory, economic theory, and administrative theory, the authors delve deeply into underlying philosophical commitments and carry them into practice through an approach they call Integrative Governance. The authors consider ways this approach to radical self-governance is already being implemented in the prefigurative politics of contemporary social movements, and they invite scholars and activists to: imagine governance in contexts of social, economic, and environmental interconnectedness; to use the ideal-type as an evaluative tool against which to measure practice; and to pursue paradigmatic change through collaborative praxis.