Nicholas James Reo

Globalizing forces keep creating new “alien” or “introduced” species, but what should be done about these new nonhuman neighbors is contested. Arguments about whether species belong often bundle together claims about what is and what should be, which can create an uneven playing field that overlooks the diversity of human relations with new neighbors. This paper aims to distinguish a constructive path forward by distilling four ways that species are deemed to belong. From the literature, we identify nativeness, wildness, contributions, and right relations as distinct registers of belonging. We elaborate on the values and worldviews that each register enfolds, and who typically benefits from these regimes. Drawing from case examples, we show how this conceptual framework can help to expose the wider meanings and effects of new neighbors, broaden decision-making beyond technocratic debates, and compose new alternatives for conservation and wildlife governance.

Introduced species that spread and become invasive are recognised as a major threat to global biological diversity, ecosystem resilience and economic stability. Eradication is often a default conservation management strategy even when it may not be feasible for a variety of reasons. Assessment of the substantive socioeconomic and ecological impacts of invasive alien species (IAS), both negative and positive, is increasingly viewed as an important step in management. We argue that one solution to IAS management is to align models of alien species management with Indigenous management frameworks that are relational and biocultural. We make the theoretical case that centring Indigenous management frameworks promises to strengthen overall management responses and outcomes because they attend directly to human and environmental justice concerns. We unpack the origins of the ‘introduced species paradigm’ to understand how binary framing of so‐called ‘aliens’ and ‘natives’ recalls harmful histories and alienates Indigenous stewardship. Such a paradigm thereby may limit application of Indigenous frameworks and management, and impede long‐term biodiversity protection solutions. We highlight how biocultural practices applied by Indigenous Peoples to IAS centre protecting relationships, fulfilling responsibilities and realising justice. Finally, we argue for a pluralistic vision that acknowledges multiple alternative Indigenous relationships and responses to introduced and IAS which can contribute to vibrant futures where all elements of society, including kin in the natural world, are able to flourish. Read the freePlain Language Summaryfor this article on the Journal blog.

Relatively few people under the age of 60 are fluent speakers of the various Indigenous languages of Alaska. Concurrently, climate change is severely impacting Alaska and its residents, where environments are changing far more rapidly than the majority of the planet. These factors complicate the land-language nexus and may have implications for the sustainability of Indigenous languages in Alaska and other parts of the Arctic. In this collaborative, community-centered project, we spoke with Iñupiaq and Yupik language speakers to learn how rapid environmental change affects heritage language discourse practices and how generational gaps in levels of heritage language fluency affect safety and efficacy of customary and traditional land use activities. The results show how local community choices and attitudes are reflecting and constructing dynamic ecologies of language, culture, and environment. Iñupiaq and Yupik languages provide important forms of socio-cultural resilience because they embed the past, yet are inherently dynamic. Community-driven social practices that promote increased local heritage language use can lead to new, creative language domains, new expressions of Indigenous culture, and new Indigenous stances toward a changing environment.

Researchers working with Indigenous nations often recognize the need to build respectful relationships with nation representatives, but too often assume that everyone has the same understandings of respect and accountability. Relational accountability, an ethical guideline for conducting research with Indigenous nation partners, references the kincentric beliefs among many Indigenous Peoples. It implies that researchers are responsible for nurturing honorable relationships with community collaborators and are accountable to the entirety of the community in which they work, potentially including collaborators' more-than-human network of relations. This research examines relational accountability in ethnobiology and other research contexts, with a focus on work within Anishnaabe territories. Anishnaabe inawendiwin , a teaching about kinship, provides a path for centering research ethics and praxis in Anishnaabe ways of knowing and being. Anishnaabe inawendiwin urges us to remain committed to Indigenous nation partners regardless of budgets and beyond research grant timelines; to attend to accountabilities towards more-than-human communities; to foster loving, personal relationships with research partners; and to involve youth genuinely in the partnerships.

Declines in global biodiversity due to land conversion and habitat loss are driving a “Sixth Mass Extinction” and many countries currently fall short of meeting even nominal land protection targets to mitigate this crisis. Here, we quantify the potential contribution of Indigenous lands to biodiversity conservation using case studies of Australia, Brazil and Canada. Indigenous lands in each country are slightly more species rich than existing protected areas and, in Brazil and Canada, support more threatened species than existing protected areas or random sites. These results indicate that Indigenous lands and existing protected areas are similar in biodiversity. Enhanced partnerships between Indigenous communities and federal or state governments could help ameliorate current shortfalls in global biodiversity protection by facilitating protection for native species, helping to stem global biodiversity loss.

Waller, D. M., and N. J. Reo. 2018. First stewards: ecological outcomes of forest and wildlife stewardship by indigenous peoples of Wisconsin, USA. Ecology and Society 23(1):45. https://doi.org/10.5751/ES-09865-230145

The Northern Research Station of the USDA Forest Service

Fire history is an important aspect of the natural disturbance pattern of many types of forested ecosystems. Nonetheless, many forests and corresponding management plans lack quantitative information on fire interval, frequency, and seasonality. This project examined the fire history at Price Mountain, Virginia, using fire scar samples and tree-ring analyses from live tree chronologies. Additionally, this project investigated the fire scarring potential of two little-studied species, black gum (Nyssa sylvatica) and sourwood (Oxydendrum arboreum), as well as described the age-structure of the current stand. We hypothesized that fire frequency would be high prior to the fire suppression era, given the proximity to an historical railroad track at the base of the mountain and susceptibility to lightning due to elevation. Six major fire years occurred between 1861 and 1925 at an average interval of 14 years, followed by a period of no fires. Two-thirds of the fires burned early in the season. There w...