Run organizers (L to R) Susan Secakuku, Nelia Naha, Bonnie Secakuku, Bucky Preston and Evon Peter. Everyone put in a lot of time over the past year to make the run go smoothly. (click here)
We cannot change nature, our past, and other people for
that matter, but we can control our own thoughts and
actions and participate in global efforts to cope with
these global climate changes.That I think is the most
empowering thing we can do as individuals. George
Noongwook, St. Lawrence Island Yupik, Savoonga,
Alaska, as quoted in Noongwook, 2000 (click here)
...Those outside indigenous communities have not always
recognized or respected the value of this knowledge.
Occasionally used and less frequently credited prior to
and during most of the twentieth century, indigenous
knowledge from the Arctic has received increasing
attention over the past couple of decades...
(e.g., Freeman, 1976; Inglis, 1993; Nadasdy, 1999; Stevenson, 1996).
This interest, arising from research in the ethnosciences,
has taken the form of studies to document indigenous
knowledge about various aspects of the environment...
(Ferguson and Messier, 1997; Fox, 2002; Huntington et
al., 1999; Kilabuck, 1998; McDonald et al., 1997;
Mymrin, et al., 1999; Riedlinger and Berkes, 2001),
...the increasing use of cooperative approaches to wildlife
and environmental management (Berkes, 1998, 1999;
Freeman and Carbyn, 1988; Huntington 1992a,b;
Pinkerton, 1989; Usher, 2000), and a greater emphasis
on collaborative research between scientists and indigenous
people (Huntington, 2000a; Krupnik and Jolly,
2002).
This section describes some of the characteristics
of indigenous knowledge and its relevance for studies of
climate change and its implications....
The really scary part for Palin is that indigenous knowledge might actually value the Polar Bear.
