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1. Human–plant relations shed light on forms of reciprocity in Indigenous territorial stewardship. This article shows how Cofán, Siona and Siekopai (also Secoya or Airo Pai in Peru) Indigenous Peoples in the western Amazon collect, cultivate and use yoco (Paullinia yoco) to promote communal conviviality, reclaim once-threatened cultural practices and advance new forms of collective stewardship to promote social-ecological well-being. Yoco is a caffeine-rich liana closely intertwined with the daily life and spiritual practices of many Indigenous Amazonian Peoples, particularly within the tri-border region of Colombia, Ecuador and Peru. 2. We centre Indigenous storytelling as pedagogy and methodology, something common in the Amazon and relevant to yoco, as it is consumed socially and often while stories are shared. 3. Through collaborative transdisciplinary research, we assess the forms of relationality and reciprocity yoco fosters in three ways. First, we discuss histories, uses and cultivation of yoco. Second, we consider the divergent pathways that communities have had with yoco, from loss to recuperation of human–plant relations across time. Third, we show examples of how differentiated use of yoco in Cofán, Siekopai and Siona communities supports cultural revitalization, territorial defense and stewardship initiatives evidenced by renewed efforts to enhance intergenerational transmission of local knowledge. 4. Cofán, Siona and Siekopai stewardship of yoco is not merely ecological management of a plant but represents a dynamic interaction between cultural identity, spiritual practice and political resistance. As Siona, Siekopai and Cofán communities confront external pressures such as deforestation, extractive industries and socio-political marginalization, relationships with yoco facilitate pathways to sustain cultural and ecological relations in the face of profound change. 5. Reclaiming and maintaining human–plant relations is a form of self-determination that can inform effective and ethical biocultural conservation. Through yoco, the Cofán, Siekopai and Siona peoples demonstrate that biocultural conservation helps maintain social-ecological well-being while underscoring the importance of territory. The future of conservation must embrace Indigenous stewardship, where reciprocity and care for both human and non-human worlds are central.
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THE SCIENCE IN INDIGENOUS WATER STORIES, INDIGENOUS WOMEN’S CONNECTION TO WATER
It is a familiar phrase, frequently spoken today. Even so, little thought goes into what this simple phrase means. We exist in water throughout our lives, dependent on it from conception, surrounded in water in our mother’s womb, until our last water vapor breath. Water is so common, we are so accustomed to our submergence in it that we fail to notice how vital it is and fail to recognize our dependence on it, taking for granted the water vapor-laden environment we exist in every moment of every day. Taking our fragile dependence on water into consideration, one would think we would have policies and practices to protect water and respect the beinghood of water that humans feel entitled to. However, mainstream society considers water to be a commodity, disregarded and taken for granted; the importance of water does not afford it protections to maintain healthy environments or to ensure healthy food and water resources. Traditional Ecological Knowledge (TEK) is a combination of qualitative, quantitative, and spiritual knowledge that uses the same rigor as western science and represents knowledge of place, history, and spiritual/cultural philosophies about terrestrial and aquatic ecosystems (Smythe et al. 2020). TEK is a collection of historical knowledge of place, providing in-depth knowledge about the intricate ecological relationships between the environment and all things through a spectrum of beliefs, values, and perceptions, developed using local natural phenomena (Smythe and Peele 2021; Smythe et al. 2020) We will consider the relationship three Indigenous women have with water and the cultural responsibility they bear as caretakers of water. We will examine the historical connections and worldviews each author (Todd and Towne as Alaska Native Haida, and Northbird as Fond du Lac Ojibwe) and their tribal community have with this sacred being. Here we discuss the importance of water to the Haida and Ojibwe peoples, demonstrate the importance of cross-cultural knowledge sharing, and present three educational activities to preserve and pass on TEK to the next generation.
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- Award ID(s):
- 2022931
- PAR ID:
- 10566506
- Publisher / Repository:
- university of Minnesota
- Date Published:
- Journal Name:
- Open Rivers
- Issue:
- 21
- ISSN:
- 2417190x
- Format(s):
- Medium: X
- Sponsoring Org:
- National Science Foundation
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