Sustainable forest management (SFM) has become a prominent goal of current forest management approaches within the Unites [sic] States. A growing body of literature offers support for incorporating traditional and local knowledge (TEK) with current SFM methods in an effort to improve management planning and policies. By seeking Native American perspectives and incorporating traditional knowledge into current forest management methods, U.S. forest managers have the potential to increase their understanding of relationships between human, non-human, and the physical environment, thereby increasing their ability to manage our nation’s forests more effectively for all stakeholders involved. Using the qualitative data obtained from in-depth interviews and focus groups conducted with two Native American communities, this study examines the absent perspectives of Native American voices in the dialogue on sustainable forest management. This study argues that bringing in Native American viewpoints into sustainable forest management will add key missing perspectives to the national and global discussion. Results suggest that the abilities to maintain and manage natural resources are central to the survival of Native American communities, their spiritual beliefs, and their cultural practices, and that the human element in ecosystem functions is an essential factor in sustainable forest management from a Native American perspective.

For many indigenous communities forests have powerful cultural, historical, and economic meanings. In this dissertation I explore the meanings of forest management for two indigenous communities. I address three fundamental questions: How do indigenous communities understand their relationship with forests and forest management? Why have they engaged in forest management? How does history shape definitions and practices of sustainability? To answer these questions I use combine historical and qualitative research methods using a case study approach. The first case study centers on the Menominee Indian Tribe of Wisconsin. I discuss the composition of the Menominee forest in the mid-1800s and argue that differing perceptions of the forest had profound effects on forest management. I discuss the 1890 and 1908 laws that limited harvesting on the Menominee reservation. These laws were the first to set harvest limits in the United States. I also use oral history interviews to understand Menominee perceptions of forest management, sustainability, and the legacy of Menominee forest management. I show how tribal members have used forest management to further Menominee goals, cultural values, and community well-being. Finally, I explore multiple tribal perspectives on forest management in relation to ecological changes. The second case study centers on forestry in Bolivia. I explore the cultural, historical, and environmental influences that affect forest management and perceptions of sustainability among lowland communities. I explore how lowland indigenous people expressed their demands for territory through a 1990 protest march and outline the Bolivian government's subsequent decision to enact multiple laws including the 1996 Forestry Law. I then use community documents and oral history interviews with Guarayos people to explore their perspectives of sustainability, forest management, and the 1996 Forestry Law. I show that Guarayos people view community forest management as a tool to control their territory and provide community benefits. Despite different histories, cultures, ecosystems, and values, there are several similarities between Menominee and Guarayos perceptions of forest management. Both the communities have used active forest management--harvesting trees for timber--to foster territorial control; strengthen community well-being; protect the forest; and bolster cultural connections between past, present, and future generations.

Synthesizes the existing literature about traditional and local ecological knowledge relating to biodiversity (BD) in Pacific NW forests in order to assess what is needed to apply this knowledge to forest BD conservation efforts. Four topics are addressed: (1) views and values people have relating to BD; (2) the resource use and mgmt. practices of local forest users and their effects on BD; (3) methods and models for integrating traditional and local ecological knowledge into BD conservation; and (4) challenges to applying traditional and local ecological knowledge for BD conservation. Focuses on the ecological knowledge of three groups who inhabit the region: Native Amer.,family forest owners, and commercial nontimber forest product harvesters.

Sustainability defines the need for any society to live within the constraints of the land's capacity to deliver all natural resources the society consumes. This book compares the general differences between Native Americans and western world view towards resources. It will provide the ‘nuts and bolts’ of a sustainability portfolio designed by indigenous peoples. This book introduces the ideas on how to link nature and society to make sustainable choices. To be sustainable, nature and its endowment needs to be linked to human behavior similar to the practices of indigenous peoples. The main goal of this book is to facilitate thinking about how to change behavior and to integrate culture into thinking and decision-processes.

The Cherokee are one of the largest Native American tribes in the United States, with more than three hundred thousand people across the country claiming tribal membership and nearly one million people internationally professing to have at least one Cherokee Indian ancestor. In this revealing history of Cherokee migration and resettlement, Gregory Smithers uncovers the origins of the Cherokee diaspora and explores how communities and individuals have negotiated their Cherokee identities, even when geographically removed from the Cherokee Nation headquartered in Tahlequah, Oklahoma. Beginning in the eighteenth century, the author transports the reader back in time to tell the poignant story of the Cherokee people migrating throughout North America, including their forced exile along the infamous Trail of Tears (1838–39). Smithers tells a remarkable story of courage, cultural innovation, and resilience, exploring the importance of migration and removal, land and tradition, culture and language in defining what it has meant to be Cherokee for a widely scattered people.

Provides an overview of Native American philosophies, practices, and case studies and demonstrates how Traditional Ecological Knowledge provides insights into the sustainability movement.

The Medicine Wheel built by Indigenous people acknowledges that ecosystems experience unpredictable recurring cycles and that people and the environment are interconnected. The Western science knowledge framework is incomplete unless localized intergenerational knowledge is respected and becomes part of the problem-definition and solution process. The goal of this book is to lay the context for how to connect Western science and Indigenous knowledge frameworks to form a holistic and ethical decision process for the environment. What is different about this book is that it not only describes the problems inherent to each knowledge framework but also offers new insights for how to connect culture and art to science knowledge frameworks. Read this book and learn how you can move beyond stereotypes to connect with nature.

Social trust, the willingness to rely on those with formal responsibility to develop policies and make decisions, facilitates effective management of environmental issues, including wildlife management. National polls suggest that the public trusts government agencies to solve environmental problems, yet such trust is low (or non-existent) in areas of controversy, such as the protection of threatened and endangered species. This study explored the role of social trust in understanding views of threatened and endangered species management in the National Forests of southern California. The 127 participants surveyed lived in or near a National Forest or were recreational and/or other users of the National Forest. The results suggest that trust in Forest Service management of wildlife relates to perceived similarity between individual values regarding species protection and Forest Service values. Participants who believe the Forest Service shares their values have a high trust; those who believe the Forest Service does not share their values have a low trust. The most trusting tend to believe that species protection should be the primary principle guiding forest management and that the Forest Service consistently operates according to these principles. Those low in trust believe forest management should be based on the fulfillment of human needs; they perceive that the Forest Service operates inconsistently according to their values. The study suggests that social trust is a significant predictor of approval of species management practices.

This paper synthesizes the existing literature about traditional and local ecological knowledge relating to biodiversity in Pacific Northwest forests in order to assess what is needed to apply this knowledge to forest biodiversity conservation efforts. We address four topics: (1) views and values people have relating to biodiversity, (2) the resource use and management practices of local forest users and their effects on biodiversity, (3) methods and models for integrating traditional and local ecological knowledge into biodiversity conservation on public and private lands, and (4) challenges to applying traditional and local ecological knowledge for biodiversity conservation. We focus on the ecological knowledge of three groups who inhabit the region: American Indians, family forest owners, and commercial nontimber forest product (NTFP) harvesters. Integrating traditional and local ecological knowledge into forest biodiversity conservation is most likely to be successful if the knowledge holders are directly engaged with forest managers and western scientists in on-the-ground projects in which interaction and knowledge sharing occur. Three things important to the success of such efforts are understanding the communication styles of knowledge holders, establishing a foundation of trust to work from, and identifying mutual benefits from knowledge sharing that create an incentive to collaborate for biodiversity conservation. Although several promising models exist for how to integrate traditional and local ecological knowledge into forest management, a number of social, economic, and policy constraints have prevented this knowledge from flourishing and being applied. These constraints should be addressed alongside any strategy for knowledge integration.