Rewilding and Indigenous-Led Land Care Are Not Compatible Ideas

IF 7.7 1区 环境科学与生态学 Q1 BIODIVERSITY CONSERVATION
Fletcher Michael-Shawn
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It was first proposed by Nash (<span>1989</span>) to spin an alternative definition to “wilderness” and later applied to “<i>wild</i>” by Griffiths (<span>2007</span>) in her poetic evaluation of the connection between human society and the natural world, in which she sought to inject beauty into the idea of wilderness and reconcile it with the fact that Indigenous people have lived in what the west has denoted as wilderness for millennia.</p><p>As Cronon (<span>1996</span>) points out, the idea of wilderness is culturally constructed, with deep roots in the human psyche and in Christianity. It is a place of Satan (the enemy of humanity), of wild beasts (Old English: <i>wild-deor</i>—a place of wild deer) in the Book of Exodus. Attempts to redefine the words are similarly cultural and reflect attempts to preserve the use of the words in the face of an increasing awareness by western ecologists of the deep interconnectedness between Indigenous peoples and the health of their lands.</p><p>Conservation is a multifaceted concept that generally refers to the protection, preservation, management, and care of our environment. Conservation has its roots in the writings and ideas of Thoreau and Muir, two deeply religious figures who deified nature and frequently invoked the “<i>wild</i>” to describe the majesty they saw in nature. The true definition of “<i>wild</i>” is to be in a state of nature, not tame, not domesticated: land that is uncultivated and uninhabited by humans (Oxford English Dictionary <span>2024</span>). As the name suggests, rewilding seeks to make a place “<i>wild</i>” again. It is a branch of conservation that has focused almost universally on strategies that reduce human intervention in nature over time. It is the discrete attempt to dehumanize our environment—to remove human influence from it and “return” it to its natural state.</p><p>Names are important, because they frame how something is perceived and understood. The words used in naming can, thus, reinforce existing power structures, perpetuate stereotypes, and exclude or marginalize certain groups. “Pro-choice” or “pro-life,” “climate change” or “global warming,” “illegal aliens” or “undocumented immigrants,” “rewilding” or “biocultural restoration”: Each of these names preloads us with ideas that influence how we think and feel (Gann and Matlock <span>2014</span>). They influence the choices we make, actions we take, and the rationale we use to justify those decisions.</p><p>Humans have influenced around 80% of the Earth's surface for at least 12,000 years (Ellis et al. <span>2021</span>). The biodiversity and ecological benchmarks used to define the environmental crises we currently face are, in most instances, the product of human-environment interactions over long periods of time. They are humanized, that is not wild. Framing conservation as rewilding ignores the critical role that humans have in creating, shaping, and maintaining healthy environments over time. Its use creates barriers that stymie Indigenous-led care and management. It is both untrue and unhelpful.</p><p>The solution to the current environmental crises is not misanthropy or a Cartesian division between humans and nature. It requires us to recognize and take up our obligations to our lands, something Indigenous people are acutely aware of. Indeed, Derham et al. (<span>2025</span>) recognize this and present excellent case studies that demonstrate the interconnectedness of people and their environment. They present a powerful case for rejecting the myth of the “<i>wild</i>” in favor of a more appropriate term (such as Biocultural Restoration). Rather, in confecting a conciliation between rewilding and Indigenous practice, they hark back to the awful dehumanizing tropes, ideas, and policies that characterized European and British colonization of Indigenous peoples. A time when non-Indigenous thinkers cast us as nothing more than wild beings, barely (if at all) human.</p><p>It is insulting that after centuries of harm, we are still considered a part of wild nature by some sectors of the conservation community. It is insulting that the commitment to the term rewilding is stronger than the commitment to reconciliation and truth-telling. It is insulting that our knowledges and cultures are still used in efforts that, intentionally or otherwise, dehumanise us. It is insulting that non-Indigenous scholars are still routinely writing about us, not with us. While Derham et al (<span>2025</span>) provided a belated and brief correction to their paper stating there was Indigenous comment on their manuscript, it should be mandatory that research focusing on Indigenous peoples, ideas, and their lands, and research that holds strong implications for Indigenous sovereignty, recognition, and reconciliation, should not be published without Indigenous co-authors or explicit acknowledgment of careful consultation with Indigenous peoples about the content of the study (who may decline co-authorship). In the interests of gaining a full and transparent understanding when Indigenous co-authorship is declined, an explicit statement of whether those consulted approve or disapprove of the central themes should be made.</p><p>Environmental health increases with Indigenous autonomy (Dawson et al. <span>2024</span>), not because of some forced alignment between rewilding and Indigenous practices aimed at maintaining the “global relevance” of the term. 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引用次数: 0

Abstract

With the stated aim to help rewilding “remain globally relevant,” Derham et al. (2025) attempt to align the rewilding movement with Indigenous-led land care. They do this by seeking to fit an alternative meaning for the word “wild” as “self-willed.” However, phonetically similar in modern English, these words have distinct Proto-Indo-European roots and there is no etymological basis for this shift (Liberman 2005). It was first proposed by Nash (1989) to spin an alternative definition to “wilderness” and later applied to “wild” by Griffiths (2007) in her poetic evaluation of the connection between human society and the natural world, in which she sought to inject beauty into the idea of wilderness and reconcile it with the fact that Indigenous people have lived in what the west has denoted as wilderness for millennia.

As Cronon (1996) points out, the idea of wilderness is culturally constructed, with deep roots in the human psyche and in Christianity. It is a place of Satan (the enemy of humanity), of wild beasts (Old English: wild-deor—a place of wild deer) in the Book of Exodus. Attempts to redefine the words are similarly cultural and reflect attempts to preserve the use of the words in the face of an increasing awareness by western ecologists of the deep interconnectedness between Indigenous peoples and the health of their lands.

Conservation is a multifaceted concept that generally refers to the protection, preservation, management, and care of our environment. Conservation has its roots in the writings and ideas of Thoreau and Muir, two deeply religious figures who deified nature and frequently invoked the “wild” to describe the majesty they saw in nature. The true definition of “wild” is to be in a state of nature, not tame, not domesticated: land that is uncultivated and uninhabited by humans (Oxford English Dictionary 2024). As the name suggests, rewilding seeks to make a place “wild” again. It is a branch of conservation that has focused almost universally on strategies that reduce human intervention in nature over time. It is the discrete attempt to dehumanize our environment—to remove human influence from it and “return” it to its natural state.

Names are important, because they frame how something is perceived and understood. The words used in naming can, thus, reinforce existing power structures, perpetuate stereotypes, and exclude or marginalize certain groups. “Pro-choice” or “pro-life,” “climate change” or “global warming,” “illegal aliens” or “undocumented immigrants,” “rewilding” or “biocultural restoration”: Each of these names preloads us with ideas that influence how we think and feel (Gann and Matlock 2014). They influence the choices we make, actions we take, and the rationale we use to justify those decisions.

Humans have influenced around 80% of the Earth's surface for at least 12,000 years (Ellis et al. 2021). The biodiversity and ecological benchmarks used to define the environmental crises we currently face are, in most instances, the product of human-environment interactions over long periods of time. They are humanized, that is not wild. Framing conservation as rewilding ignores the critical role that humans have in creating, shaping, and maintaining healthy environments over time. Its use creates barriers that stymie Indigenous-led care and management. It is both untrue and unhelpful.

The solution to the current environmental crises is not misanthropy or a Cartesian division between humans and nature. It requires us to recognize and take up our obligations to our lands, something Indigenous people are acutely aware of. Indeed, Derham et al. (2025) recognize this and present excellent case studies that demonstrate the interconnectedness of people and their environment. They present a powerful case for rejecting the myth of the “wild” in favor of a more appropriate term (such as Biocultural Restoration). Rather, in confecting a conciliation between rewilding and Indigenous practice, they hark back to the awful dehumanizing tropes, ideas, and policies that characterized European and British colonization of Indigenous peoples. A time when non-Indigenous thinkers cast us as nothing more than wild beings, barely (if at all) human.

It is insulting that after centuries of harm, we are still considered a part of wild nature by some sectors of the conservation community. It is insulting that the commitment to the term rewilding is stronger than the commitment to reconciliation and truth-telling. It is insulting that our knowledges and cultures are still used in efforts that, intentionally or otherwise, dehumanise us. It is insulting that non-Indigenous scholars are still routinely writing about us, not with us. While Derham et al (2025) provided a belated and brief correction to their paper stating there was Indigenous comment on their manuscript, it should be mandatory that research focusing on Indigenous peoples, ideas, and their lands, and research that holds strong implications for Indigenous sovereignty, recognition, and reconciliation, should not be published without Indigenous co-authors or explicit acknowledgment of careful consultation with Indigenous peoples about the content of the study (who may decline co-authorship). In the interests of gaining a full and transparent understanding when Indigenous co-authorship is declined, an explicit statement of whether those consulted approve or disapprove of the central themes should be made.

Environmental health increases with Indigenous autonomy (Dawson et al. 2024), not because of some forced alignment between rewilding and Indigenous practices aimed at maintaining the “global relevance” of the term. It is because Indigenous people care for and know their lands. We know how to appropriately humanize our lands. At a time when we need empowerment, the label of rewilding does nothing but strip it from us. If the aim is to support Indigenous communities to increase environmental health, then truthful names should be adopted, such as Biocultural Restoration or Indigenous-led land care.

重新野生化和土著主导的土地保护不是相容的想法
Derham等人(2025)的目标是帮助野化“保持全球相关性”,他们试图将野化运动与土著主导的土地保护结合起来。他们这样做的方式是为“狂野”一词寻找另一种含义,即“任性的”。然而,这些词在现代英语中语音相似,有明显的原始印欧语系词根,这种转变没有词源学基础(Liberman 2005)。纳什(1989)首先提出了“荒野”的另一种定义,后来格里菲斯(2007)在她对人类社会与自然世界之间关系的诗意评价中将其应用于“野生”,她试图将美注入荒野的概念,并将其与土著居民在西方所称的荒野中生活了数千年的事实相调和。正如克罗侬(1996)所指出的那样,荒野的概念是文化建构的,深深植根于人类的心灵和基督教。在《出埃及记》中,它是撒旦(人类的敌人)和野兽(古英语:wild-deor -野鹿的地方)的地方。重新定义这些词的尝试同样具有文化意义,反映了西方生态学家日益意识到土著人民与其土地健康之间的深刻相互联系,他们试图保留这些词的使用。保育是一个多方面的概念,一般指保护、保存、管理和照顾我们的环境。自然保护起源于梭罗和缪尔的著作和思想,这两位笃信宗教的人物将自然神化,经常用“野性”来形容他们在大自然中看到的威严。“野生”的真正定义是处于自然状态,而不是被驯服或驯化的:未开垦和无人居住的土地(牛津英语词典2024)。正如它的名字所暗示的那样,野化试图让一个地方再次变得“野性”。它是自然保护的一个分支,几乎普遍关注随着时间的推移减少人类对自然干预的策略。这是一种使我们的环境非人化的尝试——消除人类对环境的影响,“回归”到自然状态。名字很重要,因为它们构成了人们对事物的感知和理解。因此,在命名中使用的词语可能会加强现有的权力结构,使刻板印象永久化,并排斥或边缘化某些群体。“支持堕胎”还是“反对堕胎”,“气候变化”还是“全球变暖”,“非法移民”还是“非法移民”,“野生化”还是“生物文化恢复”:这些名字中的每一个都预先给我们灌输了影响我们思考和感受的想法(江恩和马特洛克,2014)。它们影响着我们做出的选择、采取的行动,以及我们用来证明这些决定的理由。人类已经影响了大约80%的地球表面至少12000年(Ellis et al. 2021)。在大多数情况下,用来定义我们目前面临的环境危机的生物多样性和生态基准是人类与环境长期相互作用的产物。它们是人性化的,不是野生的。将环境保护定义为重新放野,忽略了人类在创造、塑造和维护健康环境方面的关键作用。它的使用造成了阻碍土著主导的护理和管理的障碍。这既不真实,也无益。当前环境危机的解决方案不是厌恶人类,也不是笛卡尔式的人与自然的划分。它要求我们承认并承担我们对土地的义务,这是土著人民深切认识到的。事实上,Derham等人(2025)认识到了这一点,并提出了优秀的案例研究,证明了人与环境的相互联系。他们提出了一个强有力的理由,反对“野生”的神话,支持一个更合适的术语(如生物文化恢复)。相反,在重新野生化和土著实践之间调和的过程中,他们回顾了欧洲和英国殖民土著人民的可怕的非人性化的比喻、思想和政策。在那个时代,非土著思想家把我们看作是野生动物,几乎没有(如果有的话)人类。经过几个世纪的伤害,我们仍然被保护社区的某些部门认为是野生自然的一部分,这是一种侮辱。对“重返荒野”一词的承诺比对和解和真相的承诺更强烈,这是一种侮辱。我们的知识和文化仍然被用来有意或无意地使我们失去人性,这是一种侮辱。非土著学者仍然经常写关于我们的文章,而不是和我们一起写,这是一种侮辱。 虽然Derham等人(2025)对他们的论文进行了迟来的简短更正,指出他们的手稿中有土著居民的评论,但应该强制要求研究集中在土著人民、思想和他们的土地上,以及对土著主权、承认和和解具有强烈影响的研究。不应该在没有土著共同作者或明确承认与土著人民就研究内容进行仔细磋商(他们可能会拒绝共同作者)的情况下发表。当土著合作被拒绝时,为了获得充分和透明的理解,应该明确说明那些被咨询的人是否同意或不同意中心主题。环境健康随着土著自治的增加而增加(Dawson等人,2024年),而不是因为为了保持“全球相关性”而强制将野生化与土著实践结合起来。这是因为土著人民关心和了解他们的土地。我们知道如何适当地使我们的土地人性化。在我们需要授权的时候,野化的标签只会剥夺我们的权力。如果目标是支持土著社区增进环境健康,那么就应该采用真实的名称,例如生物文化恢复或土著主导的土地保护。
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来源期刊
Conservation Letters
Conservation Letters BIODIVERSITY CONSERVATION-
CiteScore
13.50
自引率
2.40%
发文量
70
审稿时长
>12 weeks
期刊介绍: Conservation Letters is a reputable scientific journal that is devoted to the publication of both empirical and theoretical research that has important implications for the conservation of biological diversity. The journal warmly invites submissions from various disciplines within the biological and social sciences, with a particular interest in interdisciplinary work. The primary aim is to advance both pragmatic conservation objectives and scientific knowledge. Manuscripts are subject to a rapid communication schedule, therefore they should address current and relevant topics. Research articles should effectively communicate the significance of their findings in relation to conservation policy and practice.
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