Resources - Papers, Books & Literature

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"This Aboriginal pedagogy framework is expressed as eight interconnected pedagogies involving narrative-driven learning, visualised learning processes, hands-on/reflective techniques, use of symbols/metaphors, land-based learning, indirect/synergistic logic, modelled/scaffolded genre mastery, and connectedness to community. But these can change in different settings."

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We imagine transformed, innovative research and teaching agendas where Indigenous knowledges can thrive, and Indigenous scientists can apply themselves with mutual and balanced respect and reciprocity.

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" Using a story about camp dogs running all over the maps, the paper describes an Indigenist approach to historical education research in an Aboriginal community in the north-east of Western Australia."

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"In this paper, we invite you night fishing for wäkun at Bawaka, an Indigenous homeland in North East Arnhem Land, Australia. As we hunt wäkun, we discuss our work as an Indigenous and non-Indigenous, human and more-than-human research collective trying to attend deeply to the messages we send and receive from, with and as a part of Country. The wäkun, and all the animals, plants, winds, processes, things, dreams and people that emerge together in nourishing, co-constitutive ways to create Bawaka Country, are the author-ity of our research."

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Conversations with coastal Tlingit and inland Tlingit/Tagish Elders and intellectuals illuminate a clear and resilient perception of water as a relative, facilitator, connector, educator, healer and transformer.

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Ecological research and practice are crucial to understanding and guiding more positive relationships between people and ecosystems. However, ecology as a discipline and the diversity of those who call themselves ecologists have also been shaped and held back by often exclusionary Western approaches to knowing and doing ecology. To overcome these historical constraints and to make ecology inclusive of the diverse peoples inhabiting Earth’s varied ecosystems, ecologists must expand their knowledge, both in theory and practice, to incorporate varied perspectives, approaches and interpretations from, with and within the natural environment and across global systems. 

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Indigenous people make up just five percent of the global population but hold nearly 22 percent of the world's lands and waters and are stewards for approximately 80 percent of the Earth's biodiversity. In the Kimberley region, these figures increase significantly, with Indigenous people making up close to 50% of the population, holding native title rights over more than 70% of the region, and managing the cultural and conservation values of their native title country through 13 Indigenous ranger groups.

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This article presents a comparative study of how Canadian First Nations and New Zealand Māori peoples have employed digital technologies in the recording, reproduction, promotion and discussion of their cultural heritage.

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This essay discusses my approach to how I inquire in concert with the communities with whom I do research and work. These include communities of scientists, sometimes Native American scientists, science educators, science policy folks, and Native American community members interested in resisting, regulating, or reconfiguring scientific research to serve Native American communities.

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With a deep, anticolonial and antiracist critique and analysis of what "conservation" currently is, Decolonize Conservation presents an alternative visionone already workingof the most effective and just way to fight against biodiversity loss and climate change. Through the voices of largely silenced or invisibilized Indigenous Peoples and local communities, the devastating consequences of making 30 percent of the globe "Protected Areas," and other so-called "Nature-Based Solutions" are made clear.

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As a botanist, Robin Wall Kimmerer has been trained to ask questions of nature with the tools of science. As a member of the Citizen Potawatomi Nation, she embraces the notion that plants and animals are our oldest teachers. In Braiding Sweetgrass, Kimmerer brings these two lenses of knowledge together to take us on "a journey that is every bit as mythic as it is scientific, as sacred as it is historical, as clever as it is wise" (Elizabeth Gilbert).

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An Indigenous environmental scientist breaks down why western conservationism isn't working--and offers Indigenous models informed by case studies, personal stories, and family histories that center the voices of Latin American women and land protectors.

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Increasing human-elephant conflict is a recurring issue and the overarching recommendation for elephant management across Africa is to invest time, finances, and planning into community-based natural resource management (CBNRM). In this paper, I outline what CBNRM currently looks like in Africa, and how it May look in the future of elephant conservation.

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This article documents a collective of Indigenous and non-Indigenous students and scholars who have spent 5 years operationalizing Indigenous rights agendas within our multi-disciplinary environmental school by creating and nourishing an autonomous decolonial teaching and learning Circle. By centering Indigenous leadership in environmental studies research and teaching, we have created space, solidarity, and resources to encourage a different standard within the school.

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In order to evaluate the current state of literature that is informing evidence-based management and conservation of elephants, we systematically reviewed all research published on the ecology of African elephants from the last 20 years (492 publications). We contrasted the geographic distribution of published research against the 2016 IUCN elephant census.

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African elephant numbers have dropped from about 26 million in the 1800s to 415,000 today. While this is largely due to European colonisation, poaching and habitat loss, these majestic animals now face another grave challenge.

Climate change is causing droughts in much of Africa to become longer and more severe. This damages elephant habitats and denies them the water they need. Due to their unique physiology, African elephants need hundreds of litres of water each day to survive.

The African savanna elephant is listed as endangered. If the situation doesn’t change, Africa – indeed, the world – may lose one of its most iconic animal species.