The impacts of climate change, energy policy and traditional ecological practices on future firewood availability for Diné (Navajo) People.

Local-scale human-environment relationships are fundamental to energy sovereignty, and in many contexts, Indigenous ecological knowledge (IEK) is integral to such relationships. For example, Tribal leaders in southwestern USA identify firewood harvested from local woodlands as vital. For Diné people, firewood is central to cultural and physical survival and offers a reliable fuel for energy embedded in local ecological systems. However, there are two acute problems: first, climate change-induced drought will diminish local sources of firewood; second, policies aimed at reducing reliance on greenhouse-gas-emitting energy sources may limit alternatives like coal for home use, thereby increasing firewood demand to unsustainable levels. We develop an agent-based model trained with ecological and community-generated ethnographic data to assess the future of firewood availability under varying climate, demand and IEK scenarios. We find that the long-term sustainability of Indigenous firewood harvesting is maximized under low-emissions and low-to-moderate demand scenarios when harvesters adhere to IEK guidance. Results show how Indigenous ecological practices and resulting ecological legacies maintain resilient socio-environmental systems. Insights offered focus on creating energy equity for Indigenous people and broad lessons about how Indigenous knowledge is integral for adapting to climate change. This article is part of the theme issue 'Climate change adaptation needs a science of culture'.

Language fouls in teaching ecology: why traditional metaphors undermine conservation literacy.

We believe that the language commonly used in teaching actually hinders the creation of conservation literacy. We examined four frequently used ecology and environmental studies textbooks and considered the ways in which commonly used language can obscure or enhance an understanding of ecology and conservation. Specifically, we used the Sapir-Whorf hypothesis (a.k.a. linguistic relativity) and framing theory to examine the approaches reflected in three elements of the texts: introductions and treatment of two key ecological concepts (matter cycling and energy). Language used in the texts contained implicit metaphors that portrayed nature as a resource; resisted ecological realities, such as the finite nature of matter and the loss of energy with each transformation; and fundamentally served to separate humans from nature. Although the basis of conservation literacy is understanding of the complexity of ecological systems, culturally based communication as exemplified in these texts does not encourage students or educators to recognize the feedback loops that clarify human membership in the ecosystem. Consequently, the language used to teach ecology perpetuates the idea that humans exist outside of its laws. With this paper, we hope to initiate a dialogue about how to retool the language used in teaching and communicating about ecology such that it resonates with, rather than undermines, conservation.