Date of Award

12-17-2022

Document Type

Dissertation

Abstract

Pre-Columbian and contemporary Indigenous Nations of North and South America (hereafter referred to as Turtle Island and Abya Yala) have managed ecosystems extensively to produce prolific and predictable food systems for themselves and non-humans, whom they often view as relatives. The elements of earth, water, fire, and air are explored to analyze Indigenous soil management, Indigenous aquaculture, Indigenous pyrogenic land management, and Indigenous oral histories, respectively. First, a review of four Indigenous societies and their soil management techniques revealed that none of these systems require outside fertilizer or irrigation to sustain ecocentric food systems on millennial scales. Second, a comparative analysis of six Indigenous fisheries showed how these communities operate on regional-scales, manually augment habitat for key species, are thousands of years old, and are driven by value systems rooted in reciprocity, reverence, respect, restraint, and responsibility to homeland. Third, an in-depth analysis of fire regime data from a variety of sources indicates that Diné and Pueblo Ancestors did indeed manage the Ch'ooshgai (Chuska) Mountain Range with routine burning during the Holocene epoch and negates theories that these fire regimes were due to lightning ignition. Fourth, a synthesis of interviews with four contemporary Indigenous land managers confirms that these cultural groups were and are active managers of local ecosystems. Despite coming from different places, all interviewees are driven by a similar set of principles: reverence for the sacredness of life, non-humans are the equal and sacred relatives of humans, and a belief that human groups are divinely assigned to care for their respective homelands. The next chapter offers an articulation of a theory of Indigenous Regenerative Ecosystem Design (IRED) to support the field and outline potential avenues for future research. The eighth chapter offers policy recommendations based on successful Indigenous food systems for federal, tribal, and nongovernmental agencies to help us effectively address the social and environmental challenges of our times. The ninth chapter proposes that the extent and sophistication of Indigenous food systems were minimized in the historical record precisely because they are living contradictions to the narratives used to legitimize land seizure and attempted genocide. Overall, it was found that most traditional Indigenous communities are not passive observers of nature but are instead influential facilitators of landscape scale abundance, rooted in an ethic of kinship and reverence.

Handle

http://hdl.handle.net/11122/13122

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