Alistair Knox (1912–1986) and the Birth of Environmental Building in Australia
Environmental building in Australia as a form of communing with nature.
Environmental building in Australia as a form of communing with nature.
Clapperton evaluates three existing frameworks for understanding Indigenous and non-Indigenous claims to know the environment. While each framework has its strengths, they reinforce a binary between Indigenous and non-Indigenous knowledge and keep salvage paradigms of Indigenous knowledge alive. Clapperton calls for an enlarged definition of Indigenous knowledge that could account for boundary-crossing and Indigenous people “doing” science.
Frawley’s essay explores oyster populations and technologies in southern Queensland in the late nineteenth century.
Christine Hansen uses the concept of deep time to challenge the idea that never-before-witnessed events are unprecedented. Using the case of a massive firestorm in 2009 in southeast Australia, she calls into question the shallow temporal frames through which deep time environmental phenomena are understood in Australian settler culture and offers an insight into often unnoticed ways in which contemporary society struggles with the colonial legacy.
The article explores the opposing practices and philosophies between the Sámi people and state policymakers in northern Norway in terms of the human-environment relationship with a particular focus on language translation issues.
João Afonso Baptista uses an ethnographic approach to analyze ecological knowledge in Angolan forests as shaped by local dwellers and represented by (neo)colonial processes of distinction and separation, namely the external knower and the object known.
Anselmo Matusse engages in a discourse analysis of conservation legislation in Mozambique to show how indigenous knowledge has been systematically suppressed since the colonial period by ideologies of modernity.
This article explores the prospects and politics of indigenous participation in multi-sector conservation, using the case of the Boreal Leadership Council (BLC) in Canada. It concludes that multi-sector conservation creates both new possibilities for indigenous empowerment and new forms of marginalization through the reproduction of a (post)colonial geography of exclusion.
In the 1790s, Spanish naturalists traveled the vast realms of the Spanish Americas to seek out useful and commodifiable resources.
Adam Amir follows decolonizing and feminist methodologies to develop a form of communal participatory video production for portraying the last 300 remaining Cross River gorillas and their role in indigenous values and conservation efforts.