User:Globalera/sandbox

Practice Experience
CARES (Community Assessment of Renewable Energy and Sustainability) is collaborating with the Pinoleville-Pomo Nation (PPN) in Ukiah, California to co-design and implement Food, Energy, Water Systems (FEWS) that emphasize environmental and cultural sustainability, to enable development and well-being as defined by members of the community. Several projects fall under this, including the Ackerman Creek restoration project (noting the cultural and ecological relevance of the water source), and the evaluation and renovation of sustainable design prototype homes. Tasks for these include epidemiological data collection, active participation in community-driven development /collaborative design process, responsible development of education/intervention.

The vast majority of my CARES involvement and research has switched tracks to the culturally responsive STEAM education curriculum development and implementation. The Ackerman Creek project is still relevant to my PE as well as to the STEAM education in its interrelated, place-based nature.

Wikipedia Article Selection
My article selections focus on the Ackerman Creek restoration project under the CARES-PPN collaboration. My article selection under Area is the “Navarro River” Wiki, which is the local watershed feeding Ackerman Creek and the surrounding areas of the Pinoleville Pomo Nation (PPN) in Mendocino County. This article needs to be updated to include the PPN in the History section of the article; currently the origin of history according to the article is 1861 with the construction of a sawmill, and ends with the dismantling of the railway in 1937. I can also add information on their restoration efforts. This article also provides geographic context and some ecological information. My article selection under Sector is “Restoration ecology” primarily because I think it’s extremely relevant to update the list of rationale for restoration to include bio-cultural subsistence (relevant in indigenous theory), expanding on the narrow view of mainstream environmentalism presented in the article. This article also provides theoretical foundations and principles of restoration ecology as it is defined in the environmental field today, which can inform the goals, measurement, and progress-tracking of the project.

Area: Navarro River
The Pinoleville Pomo Nation is the specific community my practice experience organization CARES is working with. This article can provide relevant historical and cultural context to learn about before intervention at the site. This is included under Area because PPN land, PPN relation to the land, and its specific history is most relevant to study compared to region, county, and so on. It also includes background information on traditional housing design of the PPN (as a nomadic tribe) which may re-emerge in the prototype homes design. There can be more information added to this article as a whole.

The Indigenous Peoples Climate Change Assessment Initiative article provides some small context on indigenous people and climate change, including an "indigenous framework for observing and responding to climate change" from an article by the same name. For further research, seek general articles on indigenous theory and practice on the global climate stage.

Ackerman Creek is the site of one of the specific projects in my practice experience undertaking. This article is a stub. Restoration efforts will require further research on ecological services, needs, characteristics of the creek and local watershed, and collaboration with the PPN on the role the creek plays in the community. Part of what can be expanded on in this article is the native ecology (plants, riparian inhabitants), and the interaction it has historically and currently with the PPN.

Sector: Restoration ecology
The Green building article referring to sustainable housing design describes goals of different types of sustainable design and construction, as well as some logistic evaluations and data on the implementation of sustainable building.

Community-driven development explains the basis of agency in development projects and the distinction between community-driven development and community-based development. This article lists only one source.

The Restoration ecology article contains theoretical foundations and key principles of restoration ecology as a whole (no articles specifically for creek or riparian restoration) that can inform the goals and progress-tracking of Ackerman Creek restoration. It can be added to to include additional reasons under "Rationale" including human/community-environment interactions rather than the currently listed "Restoring natural capital such as drinkable water or wildlife populations. Mitigating climate change (e.g. through carbon sequestration). Helping threatened or endangered species. Aesthetic reasons. Moral reasons: human intervention has unnaturally destroyed many habitats, and there exists an innate obligation to restore these destroyed habitats" which ignore, separate, and in some cases place in direct opposition, the interchange of human activity and healthy ecology. This perspective is characteristic of Western/mainstream environmentalism earmarked by colonialism and conservation, a simple artifact of the exclusivity and shortcomings of White environmentalism.

Content
The content of the article is relevant and applicable to the topic, covering the term definition from a reliable source, history and development of the concept, theoretical foundations, applications, guiding principles, and challenges. Certain sections do not follow a logical sequence through the section. There is one section near the bottom of the page "Natural Capital Committee's recommendation for a 25-year plan" which is low in relevant information and only applies to the UK, so I would recommend it be moved to a new article.

Tone
The article's tone in general is sufficiently objective and concise, but at times is very inconsistent due to the various editors, and there are some portions marked as vague phrasing that throw off the encyclopedic tone.

Talk
The article "ecosystem restoration" was merged into "Restoration ecology" in 2011 because "Restoration ecology" was far more developed, though there was contention and some back and forth where one editor argued that the two terms were "crucially different" but the majority brought about the merger. In 2016 a new section emerged decisively stating "Restoration ecology and ecological restoration should not have been merged." Further, there is a "low quality environmental restoration article that should be included."

Area

 * 1) Baldy, C. R. (2013). Why we gather: Traditional gathering in native Northwest California and the future of bio-cultural sovereignty. Ecological Processes,2(1). doi:10.1186/2192-1709-2-17
 * 2) Baldy analyzes the relationship between indigenous bio-cultural sovereignty and federal land management policy, arguing that traditional ecological knowledge should be centered in environmental action. Bio-cultural sovereignty, meaning the power of the community to determine and continue practices at the convergence of cultural and physical/biological/ecological subsistence, is a major concept for my practice experience research. This is centrally relevant to both my practice experience, to further my scope of understanding of indigenous ecological/land-based theory, to gain macro-level background, and as a moral and intellectual guide during co-design process and the practical implementation. It also contributes to the non-Western view of ecology that I want to edit into “Restoration ecology” Wiki.
 * 3) This source is intended for scholars and policy makers to design policy and procedures that acknowledge and support the indigenous bio-cultural sovereignty of the land. Bio-cultural sovereignty, meaning the power of the community to determine and continue traditional ecological knowledge practices at the convergence of cultural and physical subsistence. Baldy argues that indigenous policy and relationships between Native communities and governments or agencies can be mutually beneficial and incorporate the use and continuation of cultural ecological knowledge.  This furthers my scope of understanding of indigenous ecological/land-based theory to apply to the environmental restoration project and culturally responsive environmental STEAM education, and also contributes to the non-Western view of ecology that I edit into “Restoration ecology” Wiki.
 * 4) “Chapter 10: Land as Pedagogy.” As We Have Always Done: Indigenous Freedom through Radical Resistance, by Leanne Betasamosake Simpson, University of Minnesota Press, 2017, pp. 145–173.
 * 5) Betasamosake Simpson delves into the formation of indigenous knowledge from the ground up, explains that the largest threats to indigenous knowledge systems are based in land dispossession and that their defense is community-based through direct involvement-- “those who are currently putting their bodies on the land” rather than in policy and advocacy (Simpson 170). The latter is a striking note, exemplifying that true resistance is radical resistance. This chapter is relevant because beyond land-based theory it also tackles the contention present in the embodiment of knowledge-passing and knowledge-creating: education, which is extremely relevant to our development of STEAM education programs and the involvement of academia with action.
 * 6) Sampsel, Zachary. “Restoring Ya-Mo Bida.” 500B Pinoleville Drive, Ukiah, CA, 30 Sept. 2014.
 * 7) This is the Wetland Program Plan by the PPN that details their goals, namely adequate restoration, education, monitoring, and establishing a reserved water right for the PPN. It provides important ecological background knowledge as well as the overview framework under which the Ackerman Creek restoration project resides. I would like to use it to develop the “Navarro River” Wiki (local watershed) to incorporate the PPN into the History section as well as current updates.
 * 8) CITATION NOTES: PPN Wetland Program Plan approved by Zachary Sampsel, Environmental Dept. Director, Pinoleville Pomo Nation 13 April 2016. Citation entries under “Miscellaneous Source” option in citation software.
 * 9) Seelau, Laura M., and Ryan Seelau. “Making Indigenous Self-Determination Work: What the Nation Building Principles and Three Case Studies from Chile Teach Us about Implementing Indigenous Human Rights.” American Indian Law Review, vol. 39, no. 1, Mar. 2015, pp. 137–199. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=fph&AN=103271749&site=ehost-live.
 * 10) Seelau writes that self-determination is the most effective policy for indigenous communities’ socioeconomic well-being. A very interesting framework put forth by the Harvard Project on American Indian Economic Development and the Native Nations Institute describes Nation Building Principles for reversal of cultural degradation that includes “Practical self-rule” and “Cultural match.” This article is relevant to my PE because it provides global context for land-based (and consequently ideology-based, rights-based, ecologically-based) indigenous struggle and because it makes the explicit link between self-determination and socioeconomic well-being, compounded by its links to environmental health.
 * 11) This source for indigenous rights scholars, activists, and policy makers integrates self-determination as the most effective policy for indigenous communities’ cultural-political revitalization and socioeconomic well-being. A very interesting framework put forth by the Harvard Project on American Indian Economic Development and the Native Nations Institute describes Nation Building Principles for reversal of cultural degradation that includes “Practical self-rule” and “Cultural match.” This article is relevant to my PE because it provides global context and practical details for land-based (therefore ideology-based, rights-based, ecologically-based) indigenous struggle and because it makes the explicit link between self-determination and socioeconomic well-being, compounded by its links to environmental health.
 * 12) Mitchell, Rebecca M. “People of the Outside: The Environmental Impact of Federal Recognition of American Indian Nations.” Boston College Environmental Affairs Law Review 42, no. 2 (April 2015): 507.
 * 13) This source for scholars and actors in environmental justice, Native American studies, sovereignty, and legal studies demonstrates that arbitrary disparity in tribes’ federal recognition leads to unrecognized tribes being barred from engaging with environmental issues on their tribal lands, and recognized federal status allows redesignation of land under the Clean Air Act, causing EPA-enforced stricter environmental regulations in the area. Mitchell argues that the contrast reveals the inherent issues with basing sovereignty and legal power on an ineffective and exclusionary federal system of validation. This is a great resource for examining the EPA’s involvement with the PPN and the effects of PPN’s federally recognized status. This informs my concept of my PE situation towards PPN bio-cultural sovereignty under a federal political/legal context.
 * 14) Schneider, Khal. “Making Indian Land in the Allotment Era: Northern California’s Indian Rancherias.” Western Historical Quarterly 41, no. 4 (Winter 2010): 429–50. https://doi.org/10.2307/westhistquar.41.4.429.
 * 15) This source is intended to educate the audience on the history of land reclamation of Pomo people in Ukiah in the late 19th century, specifically as a function of adaptation of capitalist economic modes, for contemporary applications of early historic revitalization efforts. Khal emphasizes the importance of local rather than federal laws in dealing with Native rights, and concludes that PPN local legitimacy obtained through participation in the dominant economic mode, both empowered Pomo people, and served to dramatically change and undermine other government and cultural securities. This source provides detailed background to how the PPN obtained their land, and expounds upon PPN’s historical interactions with colonial forces as gatekeepers of self-determination.
 * 16) Taiaiake, Alfred, and Jeff Corntassel. “Being Indigenous: Resurgences against Contemporary Colonialism.” Government and Opposition 40, no. 4 (2005): 597–614. https://doi.org/10.1111/j.1477-7053.2005.00166.x.
 * 17) This source for indigenous scholars, leaders, and activists in indigenous revitalization states that contemporary colonization continues as an assault on indigenous epistemologies and modes of being. The authors present various perspectives and strategies from indigenous scholars to enact decolonization strategies in the face of colonial institutions, emphasizing resistance to assimilating into/under dominant colonialist modes and the ineffectiveness of institutional approaches to revitalization, as well as connecting community empowerment to place-based practices. This source offers indigenous scholarship and explicit frameworks for action regarding my PE area, allowing me to identify the ways my PE approach may continue a legacy of colonization and how, as a team member, to discuss, adjust and properly orient our approach.
 * 18) Franks, Travis, and Kyle Mitchell. “The Hoop of Learning: Inclusion, Collaboration, and Education for Indigenous American Youth.” Teaching with Tension: Race, Resistance, and Reality in the Classroom, edited by Philathia Bolton et al., Northwestern University Press, Evanston, Illinois, 2019, pp. 125–142. JSTOR, www.jstor.org/stable/j.ctv8d5sf6.11.
 * 19) From the Red Ink Indigenous Initiative for All, a non-profit that promotes Indigenous creative expression and dialogue between Native and non-Native communities, and the Hoop of Learning Program (HOL) a high school-to-college program serving urban Native American students as part of a college diversity initiative. Franks and Mitchell delineate how non-Native teachers can promote indigenous student well being and success through alternative teaching models that consider the historical exclusion/assimilation binary of colonial education and critique the legacy of the neoliberal university in academia. This information heavily influences my PE approach in developing the STEAM education curriculum, walking the line between empowerment and representation in STEAM and higher education, or imposing assimilatory institutionalization into the settler-colonial complex.
 * 20) Allen, Elsie. Pomo Basketmaking: A Supreme Art for the Weaver. Naturegraph Publishers, Inc., 1992.

Sector

 * 1) Shelby, Ryan, et al. “Partnering with the Pinoleville Pomo Nation: Co-Design Methodology Case Study for Creating Sustainable, Culturally Inspired Renewable Energy Systems and Infrastructure.” Sustainability, vol. 4, no. 5, 2012, pp. 794–818., doi:10.3390/su4050794.
 * 2) This article comes directly from my PE organization reviewing the co-design methodology used in partnership with the PPN. One thing that struck me immediately was the recognition of the PPN not only as a marginalized group in the dominant US society but as a community with “historical trauma associated with working with outsiders on projects that involved substantial use of engineering and science” (according to the Western constructs). Beyond that this is essential data, including raw data and CARES strategies, hypotheses, and results emerging from the co-design methodology across projects, as well as personal testimonials from community members on the importance of the changed power dynamic (see: Katz).
 * 3) This article comes directly from my PE organization reviewing the co-design methodology used in partnership with the PPN. One thing that struck me immediately was the recognition of the PPN not only as a marginalized group in the dominant US society but as a community with “historical trauma associated with working with outsiders on projects that involved substantial use of engineering and science” (according to the Western constructs). Beyond that this is essential data, including raw data and CARES strategies, hypotheses, and results emerging from the co-design methodology across projects, as well as personal testimonials from community members on their perspective and experience with the power dynamic. I can use this in my PE to inform my understanding of, and evaluate, CARES’ previous impact and strategies.
 * 4) Van Lieshout, Kathryn G. (2015). Environmental Impact and Indoor Quality Assessment of Pinoleville Pomo Nation Demonstration Home: An Implementation of Life Cycle Assessment and Culturally-Inspired Design.
 * 5) This is an analytical life cycle assessment report by a graduate student on the CARES sustainable prototype homes project with the PPN, measuring such things as air quality and temperature fluctuations within the structure as well as resilience over time. Essentially, this is an effectiveness evaluation of the unoccupied architecture itself. The TRACI 2.1 impact assessment methodology may be used again for this iteration of the CARES-PPN partnership, and is a relevant approach to the PE work. From this source I gain scientific methodological background as well as knowledge on the project development thus far, and suggested areas for improvement. One major fact to take away from it is that managing energy consumption (lights) is a high priority in order to increase the sustainability of the homes in the project moving forward.
 * 6) CITATION NOTES: A report submitted in partial satisfaction of the requirements for the degree of Master of Science, Plan II in Engineering - Mechanical Engineering in the Graduate Division of the University of California, Berkeley.
 * 7) Palmer, Margaret A, et al. “Water Security: Gray or Green?” Science, vol. 349, no. 6248, 7 Aug. 2015, pp. 584–586., doi:10.1126/science.349.6248.584-a.
 * 8) This brief article describes two approaches to water security and their benefits/drawbacks, with a particular focus on development projects. Gray water innovations meaning traditional dams, levees, infrastructure, and green water meaning the use or integration of ecosystem services to do the same job more sustainably-- on economic and environmental fronts. The article noted the current creation of small-scale sustainable water projects that are more effective than networked approaches. I anticipate familiarity with this debate to be helpful in navigating the restoration project and its possible extrapolation into water systems for the PPN, especially navigating the middle space between technology and ecology, “modernity” and tradition, and determining how the two can exist in collaboration rather than opposition.
 * 9) Heerwagen, J., & Zagreus, L. (2005). The human factors of sustainable building design: post occupancy evaluation of the Philip Merrill Environmental Center. UC Berkeley: Center for the Built Environment. Retrieved from https://escholarship.org/uc/item/67j1418w
 * 10) This source is a post occupancy evaluation of the first LEED Platinum certified building in the United States. Its post-occupancy data gathering and presentation methodology is an important framework to familiarize myself with but the subject of the study is very different from the PPN homes in design, intent, and measure. An interesting note on the different meanings and goals of “sustainable design.”
 * 11) Joffrion, Elizabeth, and Natalia Fernández. “Collaborations between Tribal and Nontribal Organizations: Suggested Best Practices for Sharing Expertise, Cultural Resources, and Knowledge.” The American Archivist, vol. 78, no. 1, 2015, pp. 192–237. JSTOR, www.jstor.org/stable/43489614.
 * 12) This source reviews collaborative models for tribal and non-tribal organizations interested or involved in sharing knowledge and resources across communities. From data gathered from successful ventures, the authors present detailed guidelines for initiation, development, and maintenance of collaborative relationships, that emphasize a community-based approach towards initiating projects, respectful communication, establishing project goals and timelines, and agreeable institutional support and funding. This source is extremely relevant to my PE because cultural sensitivity is an absolute necessity in any type of intervention and especially considering the history of hegemonic domination between indigenous groups and academia, federal institutions, and Western science/technology. For my PE, I need to learn and internalize more about the best practices, challenges, and lessons learned in collaborative organization.
 * 13) Adcock, Trey. “Technology Integration in American Indian Education: An Overview.” Journal of American Indian Education, vol. 53, no. 2 (2014) pp. 104–121. JSTOR, www.jstor.org/stable/43610478.
 * 14) This source is a literature review and analysis of existing/previous efforts to apply technology to Native American education, within a greater discourse on digital equity (access to technology). Adcock argues that current models of digital equity marginalize and essentialize indigenous relationships with technology as unadaptable and necessarily oppositional due to the mysticization of terms like “traditional”, and outline theoretical frameworks that examine the potential role of technology in tribal education. They state that technology has been an assimilatory tool, but has immense potential to aid in the preservation of native culture and language. It offers culturally responsive perspectives on the possibilities and downfalls in the indigenous relationship to Western technology and science epistemologies, provides some insight into indigenous presence in higher education, and a critical lens through which I can evaluate and shape the design and development of the Makerspace and STEAM curriculum for my PE.
 * 15) Barton, Angela Calabrese, Edna Tan, and Day Greenberg. "The makerspace movement: Sites of possibilities for equitable opportunities to engage underrepresented youth in STEM." Teachers College Record 119.6 (2016): 11-44.
 * 16) This source describes underrepresented youth in STEM’s experience in makerspaces for educators and innovators using the makerspace model to promote engagement with STEM, and how the makerspace after school program valuated youth’s ways of making from an equity-oriented approach. The author provides the context that makerspaces can typically be exclusionary and/or assimilatory in centering dominant interests, and reinforce perceived and actual inequality. Although the article is not specific to indigenous youth, its “mobilities of learning” framework combined with approaches to integrating technology into indigenous education allow us to incorporate the makerspace into culturally responsive STEM education and the opportunity for indigenous youth to become content creators in their communities and beyond.
 * 17) Ishiyama, Noriko. “Environmental Justice and American Indian Tribal Sovereignty: Case Study of a Land–Use Conflict in Skull Valley, Utah.” Antipode, vol. 35, no. 1, 2003, pp. 119–139., doi:10.1111/1467-8330.00305.
 * 18) This source provides an account of a common mode of indigenous environmental injustice, wherein the placement of a hazardous waste facility on Goshute land generates land-use and tribal sovereignty disputes. The article is significantly directed at environmental justice scholars to confront the added complexity of tribal sovereignty in environmental justice considerations. However, the tribe refuses the notion that they are victims of environmental injustice, having chosen to host the site on the reservation and contradicting general definitions of environmental justice. Goshute leaders argue that hosting the site in return for economic compensation is the only choice left for the tribe’s survival, and the author posits that historical and contemporary processes of colonialism, and capitalist pressures have forced the tribe to this point. This source raises debate over the definition and practice of tribal sovereignty in environmental justice.
 * 19) Leach, Melissa et. al. “Challenges to Community-Based Sustainable Development: Dynamics, Entitlements, Institutions.” IDS Bulletin, vol. 28, iss. 4 (2009). pp. 4-14. doi:10.1111/j.1759-5436.1997.mp28004002.x



Area
Thus far I have focused on indigenous cultural theory, which is deeply embedded in the relationship a community has with the land. With neoliberal development, not only is land dispossession a major point of cultural destruction in indigenous communities across the world, but also the governing power to sustain and practice ecological services and interactions in a degraded state. This is why self-determination, the restructuring of power, plays such a huge role in the CARES approach, and why I want to do further research on the PPN’s specific relationship and plans for their land, in restoration, management, and rights. This is a very strong incidence of the power-based poverty alleviation approach.

Sector
My sector-based research mostly focuses in on specific research, data, etc. by the CARES team in recent years, to become more technologically up to date on what is being measured and how to successfully engage in scientific data gathering that sees to the needs of the community, the nuts and bolts of the projects so to speak. I think the source outlining the debate between green and gray water infrastructure systems is a very important thing to keep in mind and consider critically, and moving forward I want to find more debates beyond the existing body of utilized knowledge in the CARES team.

I want to incorporate more sociological/anthropological sources on restoration/sustainable development. This will draw more towards the moral intervention aspect of poverty alleviation and indigenous rights, and contextualize CARES' work within the world of environmental justice.

Navarro River
Water use: x. (maybe insert a shorter bit about Ackerman Creek in the Navarro River Article, LINK, then add to the Ackerman Creek Article the details on its relationship/importance to the PPN)

"Its 315 square miles (820 km2) watershed includes the Anderson Valley, a well-known wine-growing region in Mendocino County."

The Navarro River watershed also feeds Ackerman Creek (Ya-mo bida - wind hole creek) running through the Pinoleville Reservation in Mendocino County, of biocultural significance to the Pomo tribe of Native Americans.

History:

Prior to colonial contact, the Navarro River watershed fed water sources for Native communities, including the Pomo people, who relied on salmon and riparian vegetation for cultural and subsistence practices. (cite [1] or basketry book source) In 1848-1850, the California Gold Rush brought non-native settlers to the valley,

'''who forced the Pomo people up the Eel River northward to Round Valley Reservation, in an approximately 40 mile forced march known as Bloody Run, so called because the river ran red with blood. '''

''' pushing the Pomo people onto the edges and eventually to Round Valley Reservation in a forced march known as Bloody Run, so called because the Eel River ran red with blood. '''

''x. Clarify when discussing the Pomo's displacement. Reading through it isn't obvious what "onto the edges" and the "Round Valley Reservation" mean for the Pomo people. Are they still around the river but condensed to a small section? Have they been removed off the river completely?''

"History" Transition statement: Right after the time you mentioned, colonization and industrialization begins alongside the river.

Following the initial disruption, American industrialization began on the river.

"A sawmill was constructed at the mouth of the river in 1861. The mill was capable of cutting 35,000 board feet (83 m3) of lumber per day by 1883. A railroad extended 14 miles (23 km) upriver to bring logs to the mill. The original mill burned in 1890 and a replacement bandsaw mill burned in 1902. A replacement sawmill was built near Wendling on the North Fork Navarro River and operated until September, 1927. The Wendling sawmill operation included logging railway branches along the North Fork connecting over Keen's Summit to shipping facilities at Albion via an isolated segment of the Northwestern Pacific Railroad. Rail service was discontinued in 1930 and the railway was dismantled for scrap in 1937."

''see if there’s anything useful in Berkeley Prof. Lynn Hunstinger’s article about the Northern California Yurok people’s connection with their land and watershed: Huntsinger, Lynn, and Sarah McCaffrey. "A forest for the trees: forest management and the Yurok environment, 1850 to 1994." American Indian Culture and Research Journal 19.4 (1995): 155-192.''

Ackerman Creek
Ackerman Creek is central to Pinoleville Pomo cultural subsistence practices, as it is a source of water for the nation's sweat lodge, supports a salmon population, and its native vegetation is used in a variety of cultural practices including basketry.

''x. The water's importance to the Pomo people could potentially warrant a new section. I feel that your additions are properly placed in the existing sections, but creating a new one could be something to consider should you feel like you have more you want to say that doesn't necessarily fit into this framework.''

The Pinoleville Pomo Nation currently has restoration efforts underway to remove invasive species, propagate native species including steelhead, and conduct ongoing monitoring of ground water, surface water, vegetation, macroinvertebrates, fish, and birds.

''x. "Water Use" You might want to link the Pomo page so readers can see specifically who you are referring to and read more about them. Additionally, although you are talking about this later on, maybe make a brief statement about obstacles preventing the Pomo people from utilizing this water source to their needs. Something brief along the lines of "The Pomo currently struggle to fully meet these needs because..." And then you can go into detail in other sections. Otherwise it could seem to people just reading this section that the Pomo are simply users of the water and there is no issue.''

Schneider, Khal. “Making Indian Land in the Allotment Era: Northern California’s Indian Rancherias.” Western Historical Quarterly 41, no. 4 (Winter 2010): 429–50. https://doi.org/10.2307/westhistquar.41.4.429.


 * 1) This source is intended to educate the audience on the history of land reclamation of Pomo people in Ukiah in the late 19th century, specifically as a function of adaptation of capitalist economic modes, for contemporary applications of early historic revitalization efforts. Khal emphasizes the importance of local rather than federal laws in dealing with Native rights, and concludes that PPN local legitimacy obtained through participation in the dominant economic mode, both empowered Pomo people, and served to dramatically change and undermine other government and cultural securities. This source provides detailed background to how the PPN obtained their land, and expounds upon PPN’s historical interactions with colonial forces as gatekeepers of self-determination.
 * 2) 1878 band of Pomo (Potter Valley Indians) from Round Valley Indian Reservation buy 51 acres of land by Ukiah, white lawyer
 * 3) Dominant econ purchase, held collectively, petition local trusts to recognize as community trusts
 * 4) “Pomos, like other groups in Native North America, adapted capitalist modes of production to community goals”
 * 5) Court upheld - maintain as comm trust  “the Yokayo community’s purchase of the land gave it a claim in equity that its original dispossession did not”
 * 6) Local > federal

Sampsel, Zachary. “Restoring Ya-Mo Bida.” 500B Pinoleville Drive, Ukiah, CA, 30 Sept. 2014.


 * 1) Developed and approved by the EPA representative in PPN staff, this is the Wetland Program Plan by the PPN that details their goals, namely adequate restoration, education, monitoring, and establishing a reserved water right for the PPN. It provides important ecological background knowledge as well as the overview framework under which the Ackerman Creek restoration project resides. I would like to use it to develop the “Navarro River” Wiki (local watershed) to incorporate the PPN into the History section as well as current updates.

Restoration ecology
Principles: Rationale:

"There are many reasons to restore ecosystems. Some include:


 * Restoring natural capital such as drinkable water or wildlife populations
 * Mitigating climate change (e.g. through carbon sequestration)
 * Helping threatened or endangered species
 * Aesthetic reasons
 * Moral reasons: human intervention has unnaturally destroyed many habitats, and there exists an innate obligation to restore these destroyed habitats"
 * Regulated use/harvest, particularly for subsistence
 * Cultural relevance of native ecosystems to Native people
 * Environmental health of nearby populations

''x. The bulleted list contains many broad and simple statements, some of which have gone uncited, so I suppose you could get away with doing the same. If you have a source you can cite, however, it couldn't hurt (potentially controversial subject). Same goes for your planned addition to the paragraph. I understand the purpose of this sentence but something about it feels a little out of place/awkward.''

"Some[vague] conservationists argue that, though an ecosystem may not be returned to its original state, the functions of the ecosystem (especially ones that provide services to us) may be more valuable than [in] its current configuration (Bradshaw 1987)." (Move this) This is especially true in cases where the ecosystem services are central to the physical and cultural survival of human populations, as is the case with many Native groups in the United States and victims of climate injustice around the world . and other communities around the world who subsist using ecological services and environmental resources. "One reason to consider ecosystem restoration is to mitigate climate change through activities such as afforestation."

x. Change/mark as vague "the functions may be more valuable than its current configuration" -- benefit the article overall and you could also use it as an opportunity to tie your argument in.

''x. "climate injustice" -- controversial? reword or cite with counterargument -- “impoverished groups trying to cope with environmental change,” which gets at the same meaning, but doesn’t assign blame. It also incorporates non-climate effects, such as logging or watershed degradation.''

(add indigenous theory to Science-practice gap? aka Native intelligence is the future of environmentalism/sustainability)

Baldy, C. R. (2013). Why we gather: Traditional gathering in native Northwest California and the future of bio-cultural sovereignty. Ecological Processes,2(1). doi:10.1186/2192-1709-2-17


 * 1) Baldy analyzes the relationship between indigenous bio-cultural sovereignty and federal land management policy, arguing that traditional ecological knowledge should be centered in environmental action. Bio-cultural sovereignty, meaning the power of the community to determine and continue practices at the convergence of cultural and physical/biological/ecological subsistence, is a major concept for my practice experience research. This is centrally relevant to both my practice experience, to further my scope of understanding of indigenous ecological/land-based theory, to gain macro-level background, and as a moral and intellectual guide during co-design process and the practical implementation. It also contributes to the non-Western view of ecology that I want to edit into “Restoration ecology” Wiki.
 * 2) “the sharing of resources, space, and knowledge is essential to the continuing strength and survival of the people.”
 * 3) “In California, the attempts to divest tribal peoples of their ownership or rights to the lands were systematic and ultimately exercised as a means to annihilate California” missions, GR conflict -- treaties -- recognition-- parks “Lands that were lost included their ancestral territory and land that was considered sacred or integral to the continued cultural practices of California Indian peoples.”
 * 4) “attempting to destroy Native knowledge and epistemologies as a way to claim rightful ownership over the land,”
 * 5) Ecosystem services/maintenance, sustainable practices e.g. gathering
 * 6) Lyng v. Northwest Indian Cemetery Protective Association (1988) Supreme Court case, also known as the Gasquet-Orleans or G-O Road Controversy.
 * 7) Many iterations of sovereignty that are important to Native nations.
 * 8) “This article explores the continued bio-cultural sovereignty of California Indian peoples as demonstrated through traditional gathering practices to argue that policies, procedures, methodologies, or academic research involving or affecting tribes should be designed in a way that acknowledges indigenous bio-cultural sovereignty through concrete policy language and agreements. These agreements can, in turn, be utilized to support the continued revitalization of ecological processes based in Indigenous epistemologies.
 * 9) “The continuing traditional practices of Native peoples in California are acts of bio-cultural sovereignty and are a means of resistance and revitalization.” “management of land and space regardless of acknowledgement or support from government agencies.”
 * 10) Ex. Native American Land Conservancy (NALC) purchase land with the Anza Borrego Foundation. NALC & Anza Borrego State Park reflected a cooperative agreement for management of the land’s resources: includes access for traditional use of plants and ceremonies and also includes the Cahuilla tribe “in a co-management role ...to develop joint programs to interpret Native sites and a learning landscape program to instruct both Indian youth and non-Indians on native traditions, plants and animals” (Madrigal 2008).”
 * 11) The policy or research should explicitly acknowledge the Indigenous cultures and peoples of the area and their continued interaction with biota, landscape, wetlands, or environment… This language should be clear, concise, and fully supportive of the continued presence of Native peoples in the area.

“Chapter 10: Land as Pedagogy.” As We Have Always Done: Indigenous Freedom through Radical Resistance, by Leanne Betasamosake Simpson, University of Minnesota Press, 2017, pp. 145–173.

Mitchell, Rebecca M. “People of the Outside: The Environmental Impact of Federal Recognition of American Indian Nations.” Boston College Environmental Affairs Law Review 42, no. 2 (April 2015): 507.


 * 1) This source for scholars and actors in environmental justice, Native American studies, sovereignty, and legal studies demonstrates that arbitrary disparity in tribes’ federal recognition leads to unrecognized tribes being barred from engaging with environmental issues on their tribal lands, and recognized federal status allows redesignation of land under the Clean Air Act, causing EPA-enforced stricter environmental regulations in the area. Mitchell argues that the contrast reveals the inherent issues with basing sovereignty and legal power on an ineffective and exclusionary federal system of validation. This is a great resource for examining the EPA’s involvement with the PPN and the effects of PPN’s federally recognized status. This informs my concept of my PE situation towards PPN bio-cultural sovereignty under a federal political/legal context.
 * 2) Federal recognition: means through which tribes receive federal benefits and the advantages that accompany tribal self-determination. For example, recognized tribes are accorded the same treatment as states in certain dealings with the U.S. Government. The Environmental Protection Agency (EPA), in particular, has supported Indian self-determination and encouraged tribal governments to engage with the federal government in matters pertaining to the environment. Federally recognized tribes might also be eligible for treatment-as-states provisions within certain EPA-enforced laws, such as the Clean Air Act
 * 3) According to a 2013 EPA Guidance document, redesignation to Class I provides a tribe the opportunity to "[e]xercise certain controls over protection of reservation air resources[,] [a]ssert tribal sovereignty[,] [p]rotect the reservation from certain air quality impacts arising from emission sources off reservation[,] [and] [b]uild tribal capacity in the implementation of the Act." health & environmental reasons, cultural, combination
 * 4) “The notion of tribal self-determination is a fiction for those tribes that are not federally recognized. Federal recognition grants important benefits, such as limited sovereign immunity and self-government, on those tribes able to obtain it, and so the federal acknowledgment process has the potential to significantly influence the livelihood of many Indian tribes”
 * 5) “The EPA program establishes a government-to-government relationship with federally recognized tribes, emphasizing tribal involvement in the development and implementation of effective Indian country environmental programs”
 * 6) “This power comes in two forms: the grant of authority from the federal government through the treatment-as-states provisions of the CAA and the ability to impute the land ethic and tribe-specific value systems into environmental decision making”