Breath of Clarity

Revised List of Sources for Research Practices and Applications

Here is my list of sources:–Ethnobotanical-Importance-of-Montane-Sites/10.2993/0278-0771-31.1.4.full

Source #1

Traditional fire regimes to restore overgrown broad-crowned black oak tree stands in California

the creation stories of the White Mountain Apache Tribe reveal the importance and functions of water bodies within the landscape. These cultural traditions can help communicate the foundations of river restoration efforts and thus ensure community support

results from a study of 42 reforestation programs in Africa show that the success of such programs largely rests upon the ability of local institutions to monitor, impose sanctions, and distribute benefits

three stages: (1) planning of restoration; (2) execution of restoration; and (3) monitoring of restoration.

Source #2

Major coalitions provide a support nehvork for tribal fishery restoration in the l orthwest region: the Klamath River Inter­ tribal Fish and \1\/ater Commission in the Klamath Basin; the Columbia River Inter-Tribal Fish Commission, based in the Columbia Basin; the Northwest Indian Fisheries Commission, based in Olympia, Washington; and the Fisheries Centre at the University of British Columbia. These organi­ zations provide a visible forum for promoting indigenous fisheries and exchanging knowleclge­ both scientific and TEK-based-in restoration and conservation strategies.

In northwestern California, the Karuk and Yurok tribes have conducted oral history interviews with tribal elders and community members on the past and present distribution and abundance of Pacific lamprey and perspectives on the factors contributing to Pacific lamprey decline. Currently, tradj­ tional knowledge of tribal Pacific lamprey harvesters in the KJamath River and its tributaries about the historical abundance, food processing techniques, management practices, and habitat needs of Pacific lampreys is being gathered from local tribes.

CASE STUDY: SALMON RESTORATION IN THE PACIFIC NORTHWEST: A similar approach is used by members of the Columbia River Inter-Tribal Fish Commission for the Columbia River basin and the Klamath Intertribal Fish and Water Commission in the Klamath River basin, working with other agencies and community groups to recover salmon species and habitat.

Source #3

The Fremont-Winema National Forest in Oregon entered into a Master Stewardship Agreement and Supplemental Project Agreements with the Klamath Tribes that aim to restore forests, reduce risks of severe wildfires, train the tribal workforce, and enhance wood product processing capacity (Hatcher et al. 2017).

Revisions to the land management plans for the Klamath and Six Rivers National Forests in California provided for the Karuk Tribe to apply cultural practices, including reintroduction of fire, within a specially designated Katimiin Cultural Management Area (Diver 2016).

The Forest Service Region 5 entered into a 10-year Master Stewardship Agreement with the Pit River Tribes and the Lomakatsi Restoration Project to conduct treatments on over 800,000 ha within the Lassen, Modoc, and Shasta-Trinity National Forests in areas neighboring the NWFP area in northern California (USDA Forest Service 2015).

Source #4


Source #5

iconic huckleberry picking location for the Klamath in southern Oregon

Source #6

This study examined fire effects on sandbar willow (Salix exigua) in valley riparian zones along the lower mid-Klamath River.

Source #7

Finding our roots: ethnoecological restoration of lhasem (Fritillaria camschatcensis (L.) Ker-Gawl), an iconic plant food in the Squamish River Estuary, British Columbia.

Source #8

Indigenous Kalapuya people of Oregon’s Willamette Valley routinely burned savannas and mead- ows to increase the yield of food plants such as camas and tarweed

Source #9

Cultural foundations for restoration at the White Mountain Apache Reservation

Source #10

Ethnographic literature documents the pervasiveness of plant-management strategies, such as prescribed burning and other kinds of cultivation, among Northwest Peoples after European contact.

Source #11

Restoring ethnographic landscapes and natural elements in Redwood National Park

Source #12

Listening and Learning from Traditional Knowledge and Western Science: A Dialogue on Contemporary Challenges of Forest Health and Wildfire

Source #13

“Knowing Every Corner of the Land”: The Ethnoecological Approach to Restoration


Source #14

Integrating Indigenous and Western Sciences to Revitalize Evergreen Huckleberries (Vaccinium ovatum) and Enhance Socio-Ecological Resilience in Collaboration with Karuk, Yurok, and Hupa People

Source 15

Scales of Sovereignty: The Search for Watershed Democracy in the Klamath Basin,contains,study%20on%20traditional%20ecological%20knowledge%20at%20the%20klamath%20river&offset=0

Source #16

This study involved the seasonal application of fire based on traditional ecological knowledge versus alternate burn methods to assess fire effects on riparian vegetation in central California.

Source #17

Through a study of co-management negotiations involving the Karuk Tribe and the U.S. Forest Service in the Klamath Basin of Northern California, this study examines how Indigenous communities use co-management to build greater equity in environmental decision-making, despite its limitations.

Source #18

Impact of seasonality and anthropogenic impoundments on dissolved organic matter dynamics in the Klamath River

Source #19

You got to have fish: Families, environmental decline and cultural reproduction

Source #20

Integrated Water Resources Management and Collaboration: The Failure of the Klamath River Agreements

Source #21

“The river is us; the river is in our veins”: re-defining river restoration in three Indigenous communities

Source #22

Density of the waterborne parasite Ceratomyxa Shasta and its Biological Effect on Salmon