Hunting for Justice

2018 ◽  
Vol 9 (1) ◽  
pp. 75-90 ◽  
Author(s):  
Lauren Eichler ◽  
David Baumeister
Keyword(s):  
Indigenous Peoples ◽  
Wildlife Conservation ◽  
Settler Colonialism ◽  
Indigenous Identity ◽  
The North ◽  
Indigenous Worldviews ◽  
Seven Principles ◽  
Indigenous Lands ◽  
American Model ◽  
Theoretical Apparatus

Within the mainstream environmental movement, regulated hunting is commonly defended as a tool for preserving and managing populations of wild animals for future generations. We argue that this justification, encapsulated in the seven principles of the North American Model of Wildlife Conservation, perpetuates settler colonialism—an institutional and theoretical apparatus that systemically eliminates Indigenous peoples, expropriates Indigenous lands, and disqualifies Indigenous worldviews— insofar as it manifests an anthropocentric ideology that objectifies hunted animals as “natural resources” to be extracted. Because this ideology is antithetical to Indigenous views, its imposition through hunting regulation interrupts Indigenous lifeways, contributing to the destruction of Indigenous identity.

scholarly journals Indigenizing the North American Model of Wildlife Conservation

FACETS ◽  
2021 ◽  
Vol 6 ◽  
pp. 1285-1306
Author(s):  
Mateen A. Hessami ◽  
Ella Bowles ◽  
Jesse N. Popp ◽  
Adam T. Ford
Keyword(s):  
North American ◽  
Wildlife Conservation ◽  
Common Ground ◽  
Holistic Approach ◽  
The United States ◽  
Conservation Practice ◽  
The North ◽  
Indigenous Worldviews ◽  
American Model ◽  
The Many

Although a diversity of approaches to wildlife management persists in Canada and the United States of America, the North American Model of Wildlife Conservation (NAM) is a prevailing model for state, provincial, and federal agencies. The success of the NAM is both celebrated and refuted amongst scholars, with most arguing that a more holistic approach is needed. Colonial rhetoric permeates each of the NAM’s constituent tenets—yet, beyond these cultural and historical problems are the NAM’s underlying conservation values. In many ways, these values share common ground with various Indigenous worldviews. For example, the idea of safeguarding wildlife for future generations, utilizing best available knowledge to solve problems, prioritizing collaboration between nations, and democratizing the process of conserving wildlife all overlap in the many ways that the NAM and common models of Indigenous-led conservation are operationalized. Working to identify shared visions and address necessary amendments of the NAM will advance reconciliation, both in the interest of nature and society. Here, we identify the gaps and linkages between the NAM and Indigenous-led conservation efforts across Canada. We impart a revised NAM—the Indigenizing North American Model of Wildlife Conservation (I-NAM)—that interweaves various Indigenous worldviews and conservation practice from across Canada. We emphasize that the I-NAM should be a continuous learning process that seeks to update and coexist with the NAM, but not replace Indigenous-led conservation.

Born the Year after the Flood

2019 ◽  
Vol 118 (4) ◽  
pp. 921-927
Author(s):  
Jeremie Caribou
Keyword(s):  
First Nations ◽  
Indigenous Peoples ◽  
Ecological Integrity ◽  
Indigenous Rights ◽  
Indigenous Identity ◽  
Indigenous Lands ◽  
History Of ◽  
The Right ◽  
Political Governance ◽  
Gain Access

This essay reveals the true history of my people. It demonstrates our highly developed social, spiritual, and political governance structures. Our use of the water systems underscores the ecological integrity of sustainable development that we fostered for thousands of years. Yet, due to colonization and oppressive policies designed to destroy Indigenous identity, culture, and history, Indigenous knowledge and governing systems have been put in jeopardy. Colonial policies intended to dispossess and oppress First Nations by depriving us from Indigenous lands, controlling all aspects of our lives, which created dependence by limiting Indigenous peoples’ abilities to provide for themselves. Furthermore, these policies had no Indigenous input or representation and were designed to eradicate or eliminate Indigenous rights, titles, and the right to self-determination to easily gain access to Indigenous lands for development and industrialization, such as in the case of the massive hydroelectrical dams that continue to alienate my home community today.

Veganism, dairy, and decolonization

2020 ◽  
Vol 11 (2) ◽  
pp. 244-267
Author(s):  
Maneesha Deckha
Keyword(s):  
North America ◽  
Indigenous Peoples ◽  
Settler Colonialism ◽  
Dairy Industry ◽  
The Other ◽  
Indigenous Worldviews ◽  
Human Exceptionalism ◽  
The One ◽  
Tight Correlation ◽  
Interspecies Relations

Plant-based diets are often perceived as being antithetical to Indigenous interests in what is today colonially known as Canada. This perceived antithesis hinges on veganism's rejection of the consumption of animals. This apparent antithesis, however, is a misperception that a reframing of ethical veganism can help correct. This article argues that veganism's objection to dairy should be underscored as a central concern of ethical veganism. Such emphasis not only brings into view the substantial alignment between plant-based diets and Indigenous worldviews, but also highlights the related goals of decolonization and reconciliation in Canada. Veganism, in reality, rejects a practice (dairy farming) that was constitutive of settler colonialism in North America and which still promotes colonial familial ideologies while constructing Indigenous peoples and other non-Europeans (who disproportionately cannot tolerate lactose) as abnormal. Veganism – along with vegetarianism – shares the general respect for animals and interspecies relations (along with a concomitant disavowal of human exceptionalism) that many Indigenous legal orders in Canada promote. Yet, despite this shared disavowal of a principal colonial ideology, the tight correlation between hunting and Indigeneity on the one hand, and veganism and vegetarianism and an objection to killing animals on the other, makes veganism's contributions to decolonization and reconciliation difficult to see. By framing veganism as a critique of the dairy industry, however, the associations that veganism has with decolonizing ends are not clouded by these overpowering correlations, helping to bring into view even vegetarianism's contributions toward these ends.

Public Trust Principles and Trust Administration Functions in the North American Model of Wildlife Conservation: Contributions of Human Dimensions Research

2014 ◽  
Vol 19 (5) ◽  
pp. 407-416 ◽  
Author(s):  
John F. Organ ◽  
Daniel J. Decker ◽  
Sadie S. Stevens ◽  
Tanya M. Lama ◽  
Catherine Doyle-Capitman
Keyword(s):  
North American ◽  
Wildlife Conservation ◽  
Public Trust ◽  
Human Dimensions ◽  
The North ◽  
American Model
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