Indigenous knowledge has become a catchphrase in global struggles for environmental justice. Yet indigenous knowledges are often viewed, incorrectly, as pure and primordial cultural artifacts. This collection draws from African and North American cases to argue that the forms of knowledge identified as "indigenous" resulted from strategies to control environmental resources during and after colonial encounters.
At times indigenous knowledges represented a "middle ground" of intellectual exchanges between colonizers and colonized; elsewhere, indigenous knowledges were defined through conflict and struggle. The authors demonstrate how people claimed that their hybrid forms of knowledge were communal, religious, and traditional, as opposed to individualist, secular, and scientific, which they associated with European colonialism.
"Indigenous Knowledge and the Environment" offers comparative and transnational insights that disturb romantic views of unchanging indigenous knowledges in harmony with the environment. The result is a book that informs and complicates how indigenous knowledges can and should relate to environmental policy-making.
Contributors: David Bernstein, Derick Fay, Andrew H. Fisher, Karen Flint, David M. Gordon, Paul Kelton, Shepard Krech III, Joshua Reid, Parker Shipton, Lance van Sittert, Jacob Tropp, James L. A. Webb, Jr., Marsha Weisiger

Indigenous knowledge has become a catchphrase in global struggles for environmental justice. Yet indigenous knowledges are often viewed, incorrectly, as pure and primordial cultural artifacts. This collection draws from African and North American cases to argue that the forms of knowledge identified as \u201cindigenous\u201d resulted from strategies to control environmental resources during and after colonial encounters. At times indigenous knowledges represented a \u201cmiddle ground\u201d of intellectual exchanges between colonizers and colonized; elsewhere, indigenous knowledges were defined through conflict and struggle. The authors demonstrate how people claimed that their hybrid forms of knowledge were communal, religious, and traditional, as opposed to individualist, secular, and scientific, which they associated with European colonialism. Indigenous Knowledge and the Environment offers comparative and transnational insights that disturb romantic views of unchanging indigenous knowledges in harmony with the environment. The result is a book that informs and complicates how indigenous knowledges can and should relate to environmental policy-making. Contributors: David Bernstein, Derick Fay, Andrew H. Fisher, Karen Flint, David M. Gordon, Paul Kelton, Shepard Krech III, Joshua Reid, Parker Shipton, Lance van Sittert, Jacob Tropp, James L. A. Webb, Jr., Marsha Weisiger

Exploring the motivations of Indians involved in the fur trade, the contributors to this volume challenge the spiritualist interpretation set forth by Calvin Martin in "Keepers of the Game," which dismisses the lure of European goods--the power and leisure that firearms and other tools afforded the Indians--and instead attributes the Indians' willingness to overkill wildlife to the epidemics that decimated their ranks, that not only shattered their religious bonds with game but also unleashed a furious revenge against the animals.

"Native Americans and the Environment" brings together an interdisciplinary group of prominent scholars whose works continue and complicate the conversations that Shepard Krech started in "The Ecological Indian," Hailed as a masterful synthesis and yet assailed as a problematic political tract, Shepard Krech's work prompted significant discussions in scholarly communities and among Native Americans. Rather than provide an explicit assessment of Krech's thesis, the contributors to this volume explore related historical and contemporary themes and subjects involving Native Americans and the environment, reflecting their own research and experience. At the same time, they also assess the larger issue of representation. The essays examine topics as divergent as Pleistocene extinctions and the problem of storing nuclear waste on modern reservations. They also address the image of the "ecological Indian" and its use in natural history displays alongside a consideration of the utility and consequences of employing such a powerful stereotype for political purposes. The nature and evolution of traditional ecological knowledge is examined, as is the divergence between belief and practice in Native resource management. Geographically, the focus extends from the eastern Subarctic to the Northwest Coast, from the Great Lakes to the Great Plains to the Great Basin.