Yaqulget Qaillun Pilartat (What the Birds Do): Yup'ik Eskimo Understanding of Geese and Those Who Study Them
Yaqulget Qaillun Pilartat (What the Birds Do): Yup'ik Eskimo Understanding of Geese and Those Who Study Them
复制标题
Yaqulget Qaillun Pilartat（鸟做什么）：尤皮克爱斯基摩人对鹅的理解以及研究鹅的人
作者：
A. Fienup
关于风暴潮和沿海生态变化对阿拉斯加西南部沿海湿地鹅（特别是黑雁）繁殖习性的影响的传统知识，在一个由非本地生物学家和一位人类学家发起的项目中得到了记录。该项目由当地的非营利性地区公司实施和控制，该公司聘请了村里的研究人员采访老人，记录他们对鹅的生物学和栖息地与风暴潮有关的理解。尽管当地和科学界对鸟类行为的理解大体上一致（即，觅食习惯、过去洪水和沿海风暴潮的影响以及筑巢地的变化），但他们对这些变化发生的原因并不总是一致的。在村庄研究人员的要求下，采访还记录了当地居民对鹅的看法，他们认为鹅是非人类的人，而非当地居民则认为鹅是可管理的野生动物，他们对研究人员和野生动物管理者所代表的非当地控制表示深深的不满。许多人觉得当地对他们土地和生命的控制比大雁更危险。此外，在影响社区一级的管理进程方面，尊重长者与尊重动物同样重要，这造成了潜在的冲突，受过生物学训练的Yup'ik青年男女发现难以解决这种冲突。随着对控制的明确抵制，长老们的证词为这个有争议的问题提供了可能的解决方案，这些解决方案建立在社区成员和科学家之间的个人关系之上。村民的说法反映了他们的观点，即非本地人如何在该地区工作与取得的成就同样重要。像这样的研究项目的合作管理似乎与任何具体的研究政策或结果一样重要。
Traditional knowledge of the effects of storm surges and changing coastal ecology on the breeding habits of geese (specifically black brant) in the coastal wetlands of southwestern Alaska was documented in a project initiated by non-Native biologists and an anthropologist. The project was both implemented and controlled by the local nonprofit regional corporation, which employed village researchers to interview elders and record their understandings of goose biology and habitat as related to storm surges. Although local and scientific understandings of brant behaviour generally agree on what is occurring (i.e., foraging habits, effects of past floods and coastal storm surges, and changes in nesting grounds), they do not always agree on why these changes are taking place. At the request of village researchers, interviews also documented Native residents' perception of geese as nonhuman persons and the non-Native view of geese as manageable wildlife, and they expressed deep resentment toward the nonlocal control that researchers and wildlife managers represent. Many feel that local control of their land and their lives is more in jeopardy than the geese. Moreover, respect for elders is as important as respect for animals in affecting management processes at the community level, creating potential conflict which younger Yup'ik men and women with training in biology find difficult to resolve. Along with articulating resistance to control, elders' testimony presents possible solutions to this contentious issue, solutions founded on personal relations between community members and scientists. Villagers' statements reflect their view that how non-Natives work in the area is as important as what is accomplished. Cooperative management of research projects like this one appears to be as important as any specific research policy or results.