Land Stewardship

This essay examines the enduring presence and cultural vitality of the Ramapough Munsee Lenape community in northern New Jersey. Through a combination of descriptive narrative, cultural observation, and referenced reporting, Williams challenges common assumptions that Indigenous communities in the northeastern United States exist only in the past. Instead, the essay demonstrates that the Ramapough continue to practice traditional lifeways, maintain ceremonial practices, and sustain deep ecological relationships with their environment despite ongoing external pressures.

Particular attention is given to ceremonial traditions, environmental contamination resulting from industrial dumping, and the community’s resilience in the face of systemic neglect and regulatory hostility. Ultimately, the work argues that recognizing the continued existence and strength of Indigenous communities offers a pathway toward more sustainable and respectful relationships between people and the land.

Original work authored by Muriyd "Niish Akumahkwak" Williams (Two Clouds). Posthumously published archival edition edited and preserved by Mumtahanah Williams-Ansari.

To adapt to the ecological crises and social inequities of the Anthropocene,
a new conservation paradigm is emerging that embraces people in nature
and the positive roles people play in ecosystem health through land
stewardship. We discuss the emergence of this new model and explore
the methods needed to research and coordinate stewardship as part of
conservation landscape planning through a practical case study. Updating
conservation frameworks to include the positive impacts people have on
ecosystems, we argue, is a powerful leverage point for catalysing more
effective and equitable nature conservation and other large-scale societal
transformations necessary for just sustainability.

We report the occurrence of 50 species of amphibians and reptiles recently collected on C. E. Miller Ranch and the Sierra Vieja in the Chihuahuan Desert of Texas, USA and describe their perceived distribution and abundance across various habitat associations of the region. Our recent surveys follow intense, historic sampling of amphibians and reptiles from this region in 1948. Of the 50 species detected in recent surveys, six were not collected in 1948 and an additional three species documented in 1948 have yet to be detected in a 14-year period of recent surveys. Combining data from both historic and recent surveys, a total of 53 species of amphibians and reptiles are known from the ranch (11 amphibians, 42 reptiles). Land stewardship and conservation practices have likely contributed to the persistence of the majority of these species through time. Additionally, we discuss the status of amphibians and reptiles not collected during recent surveys and comment on potential species th...

This paper rethinks the movement of deities across cultures by proposing a dual model of divine transmission: Diffusion and Clustered Entanglement. It challenges dominant paradigms that are grounded in Western monotheistic assumptions such as divine fixity, individuality, and transcendental unity. In contrast, it argues that ancient theological systems operated with fundamentally different metaphysical logics. Using case studies from Roman frontier religion, including the Syrian cults of Astarte and Baal in Britannia and Germania, the transformation of the Iranian Mithras into a Roman mystery god, and the global cult of the Virgin Mary as a modern comparative model, the paper identifies two key modalities of divine movement.

Diffusion refers to the adaptive and often syncretic spread of deities, in which gods take on new iconographies, rituals, and localized meanings while maintaining theological coherence. This process can be compared to viral mutation. Clustered Entanglement, by contrast, describes the preservation of religious identity through displacement. In this model, cults remain tethered to specific ethnic enclaves and resist integration or metamorphosis, maintaining ritual and iconographic fidelity despite geographic relocation.

The paper proposes a reframing of ancient deities as constellational beings rather than singularities. These are composite identities constituted by titles, functions, and regional iterations. Drawing on this framework, the study outlines four principles that underlie ancient divine mobility: Constellational Identity, Contextual Localization, Cultural Theological Fidelity, and Mytho-Political Functionality.

Ultimately, the study argues that theological movement in antiquity was neither linear nor universal. Rather, it was patterned by intentional cultural logic, imperial networks, and theological design. Some gods were meant to move and change. Others served to anchor memory and preserve identity.

Este artículo tiene por objetivo reflexionar acerca de la importancia del trabajo que realizan las tineras, mujeres provenientes de las localidades totonacas de Papantla, Veracruz (México), que se dedican al cultivo y venta de alimentos frescos, locales y de temporada, y del papel que tienen los restauranteros y cocineros en la valoración de dichos ingredientes como parte de un patrimonio alimentario local. El trabajo de campo se realizó en diferentes estancias en la costa totonaca de Veracruz, entre el 2019 y el 2022, privilegiando el registro etnográfico (observación participante, diario de campo, entrevistas semiestructuradas), registro fotográfico, recorridos en mercados y encuestas. Se encontró que la venta llevada a cabo por las tineras en el contexto urbano pone en circulación cerca de 60 productos cultivados por ellas o sus familias en la milpa y los solares, los cuales, son ingredientes base de las cocinas locales.

Aquí se propone analizar la profundización de la dicotomía entre el agronegocio de exportación y la agricultura familiar como expresión de la ampliación de la heterogeneidad  estructural entre zonas al interior de Brasil, pero reflejándose ahora en el campo financiero con la brecha entre la calidad del acceso al crédito rural que las grandes unidades de producción tienen y la que se encuentra disponible para las pequeñas unidades de producción. Se trata de la heterogeneidad estructural-financiera, que se presenta con un nuevo ropaje: el agrobusiness, siendo ampliamente financiado por la emisión de nuevos títulos integrados al moderno circuito de las finanzas vs. la agricultura familiar que depende mayormente del crédito público subsidiado para seguir existiendo.

The colonization of Indigenous Peoples in Alaska was based on racism and founded the current systemic racism, discrimination, and marginalization they experience today. Land stewardship was in the hands of Indigenous Peoples, and through colonization their land and rights to steward that land were taken away. This paper is based on a participatory research project conducted in partnership with the Ninilchik Village Tribe (NVT) in Alaska utilizing ethnographic futures research scenario storytelling through Indigenous methodologies. Scenario interviews with community members explored land-based understandings of Indigenous sustainability and the roles that subsistence, food security, and food sovereignty have in maintaining sustainability and cultural continuity for children in the future. Due to state and federal land and water management practices, Alaska Natives are limited in their abilities to practice subsistence and steward their lands. An anti-racist approach to decolonizing land management and ownership is key to Alaska Natives regaining control of their subsistence rights for food security and cultural continuity for future generations. This paper speaks to policy makers, explaining the current racist and colonial situation and suggests an antiracist and decolonizing path forward through respecting Tribal sovereignty, prioritizing Indigenous-led stewardship, and giving land back to the Alaska Native Tribal Nations.

We report the occurrence of 50 species of amphibians and reptiles recently collected on C. E. Miller Ranch and the Sierra Vieja in the Chihuahuan Desert of Texas, USA and describe their perceived distribution and abundance across various habitat associations of the region. Our recent surveys follow intense, historic sampling of amphibians and reptiles from this region in 1948. Of the 50 species detected in recent surveys, six were not collected in 1948 and an additional three species documented in 1948 have yet to be detected in a 14-year period of recent surveys. Combining data from both historic and recent surveys, a total of 53 species of amphibians and reptiles are known from the ranch (11 amphibians, 42 reptiles). Land stewardship and conservation practices have likely contributed to the persistence of the majority of these species through time. Additionally, we discuss the status of amphibians and reptiles not collected during recent surveys and comment on potential species th...

Soil degradation continues to be of the major threats for sustainable development and human well-being. Despite the advances in research, there is still a gap between research and effective conservation. To fill this gap, a change is needed in the paradigm of soil conservation research. Therefore, this paper aims to: (i) introduce the concept of Eco-Holistic-Soil Conservation (EHSC) to support the Sustainable Development Goals, (ii) present a framework for the implementation of EHSC, and (iii) show practical examples and recommendations of EHSC. The theory behind the concept of EHSC builds on a critical review of the main causes for success or failure of previous conservation projects and evaluation of latest holistic concepts and visions on conservation of soils and socio-ecosystems. The key principles underlying EHSC are: (1) perception of soils as living-systems, (2) holistic ecosystem approach, (3) central role of soil conservation for climate change mitigation and adaptation, and (4) ethical behavior in soil use. Implementation of EHSC requires a transdisciplinary approach involving a range of actions in three iterative phases: (1) diagnosis of the causes and processes of land degradation and the socioeconomic context, (2) integrated assessment of the interactions and synergies between the factors and actors involved and the selection of EHSC actions, and (3) participatory evaluation and monitoring of impacts. Successful conservation requires more research on the resilience and adaptation of soils to climate change, integrated economic valuations of soil conservation, and protection of native peoples right to land in international legislation.

Indigenous Traditional Narrative can serve as documental record when fully informed by culture.  Hundreds of years of archaeological effort with parallel loss takes us largely to the same place of understanding readily available through traditional narrative.  Together, narrative and field data tell a story often very different from the popular exogenous narratives on Indigenous lifeways.  Only by merging Indigenous and data-driven epistemologies with granular detail of land knowledge can we restore that dynamic land stewardship practices that are the true land history.  The same knowledge represents climate resiliency over the past twelve or more  millennia, a vital resource for today and the near future.

En este articulo se analiza como, desde los espacios institucionalizados de poder, se conciben y problematizan la inmigracion, el asentamiento y la integracion de la poblacion extranjera no-comunitaria en Espana. En particular, se examina como se construyen los argumentos de diferenciacion y amenaza, haciendo especial hincapie en la categorizacion de "los otros culturales". Usando el caso espanol, analizamos como, desde el marco europeo, la politica de inmigracion utiliza un "discurso dominante y privilegiado" que organiza y clasifica los significados acerca de la inmigracion, los inmigrantes y los problemas que estos provocan. Concluimos reflexionando sobre el poder que en estos procesos de diferenciacion ejercen estos discursos y las politicas publicas al crear, reproducir y proyectar una serie de demarcaciones simbolicas que obstaculizan, en gran medida, la integracion de los "otros-extranjeros" entre "nosotros-los espanoles". Abstract This...

Les territoires, communes, intercommunalité (etc) et ce qui « fait territoire » rassemble des communautés d'habitants humains et non-humains autour d'enjeux communs. Ce collectif humains/non-humains commence peu à peu à être reconnu. Les fondements de cette évolution se situent dans les soubassements d'un sursaut néguentropique de sociétés attachées à leur devenir. La viabilité des territoires devient alors le fil conducteur d'un droit de l'environnement en pleine « évolution », pour ne pas dire « révolution ». En découle un droit qui progresse que l'on peut qualifier de coviabilité 1 humains, non-humains. Nous verrons donc que ce droit d'intendance territoriale s'orchestre autour de seuils de viabilité et à travers un curseur de régulations (gradients de juridicité) composées de règles, de normes et d'habitus juridiques. Ces seuils sont contraints par trois constituants majeurs de gouvernance : la légitimité, le partage, la médiation (ou négociation écologique).

Summary Abstract: Territories, municipalities, intercommunality (etc.) and what "makes territory" brings together communities of human and non-human inhabitants around common issues. This human, non-human collective is gradually beginning to be recognized. The foundations of this evolution lie in the foundations of a negentropic surge of societies attached to their future. The viability of the territories then becomes the common thread of an environmental law in full "evolution", not to say "revolution". From this stems a right that is progressing which can be described as coviability[1] for humans, non-humans. We will therefore see that this right of territorial stewardship is orchestrated around thresholds of viability and through a cursor of regulations (gradients of legality) composed of rules, norms and legal habitus. These thresholds are constrained by three major constituents of governance: legitimacy, sharing, mediation (or ecological negotiation).

Los cambios experimentados desde mediados del siglo XX, como consecuencia de la industrialización de la agricultura, han favorecido la desconexión entre la producción de alimentos, la naturaleza y la sociedad. Esto nos sitúa frente a una serie de retos socio-ecológicos que necesitan ser resueltos para frenar la crisis de la agricultura de pequeña escala y el deterioro de los agroecosistemas. En contraposición a las lógicas que deslocalizan la producción del consumo y que rompen el vínculo con el territorio, diversas iniciativas están integrando prácticas crecientemente agroecológicas y adaptando sus formas de comercialización hacia modelos más sostenibles y territorializados. Con la necesidad de identificar las estrategias transformadoras en que los agricultores avanzan para crear sistemas alimentarios sostenibles, se analizan dos estudios de caso exploratorios en España (Extremadura y Asturias). Los resultados muestran cómo los enfoques cooperativos, las redes colaborativas enraiza...

In the American Midwest, farmers tend to be hesitant to notify authorities that there is an archaeological site on their property since many believe they will be told to cease cultivating due to the presence of artifacts or burials. This perceived threat to agricultural livelihood creates a divide between farmers and archaeologists, who seek to document, understand, and preserve archaeological remains, many of which are found in today's farm fields. Most importantly, in these situations the perspectives of Tribal members are rarely, if ever, included into the study and preservation of archaeological sites, an exclusion that perpetuates a tragic colonial legacy. This project reflects a template for bringing together these stakeholder communities into a mutually beneficial and ultimately sustainable solution to preserve the Guard site, the remains of a Fort Ancient village near Lawrenceburg, Indiana. By working with Tribal colleagues, the Indiana Department of Natural Resources, local farmers, and the Lawrenceburg community, we developed, implemented, and are documenting a new landscape model. This model incorporates respectful commemorative plantings, minimally invasive cash crops, and a native species pollinator compartment to transform an agricultural field that was slowly destroying a unique precontact site into a sustainable, respectful, stewarded landscape.

The appearance of the Book of Wisdom of Solomon at the time of the birth of Christianity seems to be a hinge point of civilization: the old world with its concepts of goddesses as well as gods of female divine power as balance, is in transition. The terminus it will meet is a total monotheism aligned on male concepts, but its journey is in a terrain that still contains the deities that have been important to humans for many thousands of years (CDBL: 60-61).

The Temple of Solomon was home to the Ark of the Covenant and the goddess Shekhinah, (synonymous with emanation (NHI)) who dwelt in the Tabernacle. (Ex 40: 38.) This pre–exilic period included shrines and temples of gods and goddesses where various non–Yahwistic Pagan rites and rituals were practiced. Women were in attendance as sacred prostitutes and in other cultic capacities. Female deities included Asherah, Anath, and Ishtar. When Solomon’s Temple was destroyed in 586 BCE, the Jews were exiled to Babylon. Under Ezra and Nehemiah and via the benevolence of Cyrus, King of Persia (Iran) they returned to Palestine in 538 BCE, but without Shekhinah, the feminine [female] presence of Yahweh. The temple was rebuilt in 515 - [538] BCE, and later restored by Ezra, c. 458 BCE. Judaism followed with the completion of Laws and The Prophets (of Israel) in the Hebrew Bible and the reconstruction of the second temple. (MG: 449-454, 640-1; BFV; VH: 6; TET.)

Tel Taanach or Ta‘Anach was an ancient royal city of the Canaanites. It was a well–recognized trade center located on the border of Esdraelon, just south of Megiddo. Currently it is identified with the small village of Ta’annuk in the West Bank near Jenin, Palestine. Primary archaeological discoveries are: a pottery libation or cult stand with abundant iconography; standing female figures with drums; 10th century altars; and pre-exilic seals. (TL: 37-38.)