Science based Conservation: Difference between revisions

Latest revision as of 09:50, 17 May 2025

You have found a "Wrecksite". Here and there, "shipwrecks" will manifest themselves. They gesture to the apparatuses that produce conditions under which some phenomena can exists within polar bear monitoring, my research and this knowledge-land-scape- and others cannot. Different shipwrecks gesture to different possibilities and futurities.

In this shipwreck you find the International Polar Bear conservation Agreement. It states that polar bear management should be conducted ‘in accordance with sound conservation practices based on the best available scientific data available’ ^[1]

The Gjoa Haven HTA complains of not being heard, around the impacts of the moratorium.

Maybe you can find out something more about the process of how their knowledge on polar bears was included in the decision making processes around the McClintock Channel PBMU moratorium of 2001. And related: also about Gjoa Haven's expectations in having their experiences recorded?

"Return to Cut 1" and call the Gjoa Haven HTA to gain some more information and see what the board expects from an academic article around their experiences.

↑ Lentfer, J. (1974). Agreement on conservation of polar bears. Polar Record, 17(108), 327-330.

Return to Cut 1: Call Gjoa Haven

[1] Lentfer, J. (1974). Agreement on conservation of polar bears. Polar Record, 17(108), 327-330.

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 [[File:The wrecksite.png|thumb]]
+You have found a "Wrecksite". Here and there, "shipwrecks" will manifest themselves. They gesture to the apparatuses that produce conditions under which some phenomena can exists within polar bear monitoring, my research and this knowledge-land-scape- and others cannot. Different shipwrecks gesture to different possibilities and futurities.
-Scientists committed to the conservation of wildlife in the 1960s were so convinced of the authority of their science as objective and superior to other modes of knowing, that they were blinded to the assimilationist- (Kulchyski and Tester 2007), modernization- (Worster, 1994 ; Loo, 2006) and neo-colonialist ideologies (Campbell, 2004) that tainted their policy recommendations. The sense of urgency leading to signing the 1973 international agreement on the conservation of polar bears, was for example based on worries about presumed overhunting of polar bears by Inuit reported in the 1960s (Schweinsburg 1981 in Stirling, 1986), and the lack of overall knowledge on polar bear population dynamics which made it impossible for nation-states to manage harvesting in a way that would ensure ‘intelligent conservation of the resource’ (Fisheries, 1966 p.7).
+In this shipwreck you find the ''International Polar Bear conservation Agreement.'' It states that polar bear management should be conducted ‘in accordance with sound conservation practices based on the best available scientific data available’ <ref>Lentfer, J. (1974). Agreement on conservation of polar bears. Polar Record, 17(108), 327-330.</ref>
-Relevant here are the notions that the intervention of management-oriented research was considered ‘necessary’ for the species to survive (Jonkel, 1970), and that ‘’intelligent’’ conservation requires representative data, in turn legitimizing the methodological approaches, like tranquilizing polar bears, that wildlife biologists took to gain ‘direct access to nature’ (Schreiber, 2013 p.159). Science's claim to a ‘’truthful’’ account of population numbers, distribution, movement, and evolutionary history of polar bears, of course, presupposed the position of the transcendent researcher as an objective and rational observer. This positioning played, and continues to play, an important part when it comes to the self-legitimization of western-sciences within polar bear co-management and monitoring (See for example Vongraven et al., 2018).
+<div class="next_choice"> The Gjoa Haven HTA complains of not being heard, around the impacts of the moratorium.
-Even if the positivist notions of absolute truth has nowadays in the western natural sciences mostly been replaced by post-positivism, it has retained the exceptionalist positioning of the human -as an outside observer rather than as part of nature. Under post-positivist realism the material world can, in theory, be fully knowable by humans through accurate scientific observation, measurement and prediction.The legitimacy of research within post-positivist disciplines like the natural sciences is determined by how accurately the particular choice and application of scientific methods can be deemed to capture and represent such underlying, material reality of the object under inquiry (Creswell, 2014). Within such a paradigm ‘data’ becomes the widely accepted epistemological unit through which material reality can be reduced to quantifiable bits of information that can be interpreted, described, and represented outside of the context in which it was collected.
+Maybe you can find out something more about the process of how their knowledge on polar bears was included in the decision making processes around the McClintock Channel PBMU moratorium of 2001. And related: also about Gjoa Haven's expectations in having their experiences recorded?
-Such reductionism stands in stark contrast with many Indigenous cosmologies who consider ‘knowing’ to be entangled with ‘doing’ and as an event that’s inseparable from the complex relations in which the knowledge was produced. Such cosmologies are, due to their lack of subject/object separation, what make Indigenous research paradigms non-representative. Non-representative sciences, which include, but are not limited to Indigenous sciences, are ways of knowing that do not provide for the transcendent perspectives of an external observer- and are therefore resistant to the reductionism of ‘data’, or the urge to claim insights beyond its particular relational context (Ostern et al., 2021). This difference is crucial. When these differences are not taken into account, they can lead to liberal interpretations of ‘data’ as an epistemologically neutral-, and a categorically-inclusive term, that can be stretched to fit multiple knowledge systems. Where it, in fact, materializes critically as an ontologically exclusive category that requires the strict separation between man and nature. A separation which generally does not exist in non-representative Indigenous cosmologies.
+'''"Return to Cut 1"''' and call the Gjoa Haven HTA to gain some more information and see what the board expects from an academic article around their experiences.</div>
-<span class="next_choice">  </span>
-<span class="return to cut 1 link" data-page-title=" Voices_of_Thunder " data-section-id="14" data-encounter-type="return">[[Voices of Thunder#Response-ability|Return to Cut 1: Voices of Thunder Testimonial Reading]]</span>
+<small><references /></small>
+<span class="return to-cut-1 link" data-page-title=" Voices_of_Thunder " data-section-id="7" data-encounter-type="return">[[Voices of Thunder#Ongoing Conversations|Return to Cut 1: Call Gjoa Haven]]</span>