Colonial solutions to climate change aren’t working

This story is a part of Vox’s special project, Changing With Our Climate, a limited-run series exploring Indigenous solutions to extreme weather rooted in history — and the future. It also appeared in our Today, Explain newsletter.
Hi, I’m Paige Vega, Vox’s climate editor. Over the past few months, I’ve been working with Joseph Lee, a New York City-based journalist and member of the Aquinnah Wampanoag Tribe, on a series exploring Indigenous solutions that address extreme weather and climate change. And today, on Indigenous Peoples’ Day, we’ve published the project’s latest feature, a story that takes us to Idaho, where the Coeur d’Alene Tribe is undergoing a sweeping, multi-decade effort to restore an important wetland on the reservation. Their restoration, guided by the return of ancestral food sources, could serve as a model for the rest of the country. You can read it here.
Stories like the Coeur d’Alene’s highlight the value of Indigenous solutions as we face increasingly extreme weather and natural disasters and navigate the brutal effects of the climate crisis.
Around the world, Indigenous people have the smallest carbon footprint, according to the United Nations, but are more vulnerable to the impact of climate change because they disproportionately live in geographically high-risk areas.
At the same time, these communities are also key sources of knowledge and understanding on climate change impacts, responses, and adaptation. Their traditional knowledge — focused on sustainability and resilience, from forecasting weather patterns to improving agricultural practices and management of natural resources — has increasingly gained recognition at the international level as a vital way to tackle climate change.
I talked with Lee about the process of exploring several tribes’ climate dilemmas, and why the alternative posture they’re taking can offer us uniquely humble, approachable, and nature-first holistic approaches — something we could all take to heart.
Our conversation has been condensed and edited for clarity.
Paige Vega: Let’s talk about the project Changing With Our Climate and how it came to be. What were some of the goals you had — things you really wanted to hit home through these stories?
Joseph Lee: We wanted to look at different ways Indigenous people are adapting to climate change and extreme weather. For years, I’ve been hearing a lot about how Indigenous people are on the front lines of climate change and that Indigenous knowledge and land stewardship are good for the environment, so we wanted to explore in depth what that actually looks like in different Indigenous communities. In each story, we really wanted to focus on a specific community, to show the diversity of Indian Country, the challenges tribes are facing, but also the range of creative solutions they’re working on.
How do you draw on your own perspective and life experiences as well as your professional experiences reporting on Indigenous communities?
Writing this series gave me a lot of opportunities to think about my own tribe, the Aquinnah Wampanoag. For example, in writing about the Coeur d’Alene Tribe’s water potato harvest, in our story that published on Vox today, I was reminded of my tribe’s annual cranberry harvest, which I just attended. Or when I visited the Shinnecock Nation in August, I couldn’t help but see the similarities between their tension with their wealthy Hamptons neighbors and my tribe’s experience on Martha’s Vineyard. I think my personal experience can help me think about what questions to ask, but my background doesn’t give me any sort of secret code to understanding other tribes. Every tribe is different, and my goal for this series was to show the specific situations facing each featured community.
What is the value of traditional ecological knowledge and Indigenous solutions? What can all communities learn from the distinct way that tribes grapple with extreme weather and climate change?
Indigenous traditional ecological knowledge is based on generations of experience with land and environment. The Coeur d’Alene Tribe, for example, relied on a beloved elder’s memory when they began reconnecting old stream channels in their wetlands restoration project. And in our first piece [about how an Alaskan tribe dependent on sea ice is adapting to rapid warming], Roberta Tuurraq Glenn-Borade, an Iñupiaq researcher, told me how she is gathering local observations about the climate in the Alaskan Arctic to help leave a detailed record for the future. That’s what Indigenous knowledge is, she said — an understanding developed over years and years. All of these stories show how it’s about constant evolution and looking forward. Indigenous knowledge has never been set in stone, and in the face of climate change, Indigenous people are adapting more than ever.
What were some of the highlights or unexpected insights that blew you away?
One of the things that struck me is that Indigenous people have been saying and doing these things for years, so the question becomes what’s been stopping them [now]. Sometimes colonialism can seem abstract, but there are so many clear examples, whether that’s systemic racism in the Hamptons against the Shinnecock Nation or the legacy of allotment policies on the Coeur d’Alene reservation. Government policies have made it that much harder for tribes to adapt to climate change. Threats to tribal sovereignty can also be seen as threats to climate adaptation.
On the other hand, despite the legacy of colonialism, some of these solutions are really straightforward ideas, like bringing good fire [also known as controlled burns] back to the land after decades of fire suppression policies. There’s a lesson here that we don’t have to overcomplicate these ideas, we just have to not just listen to people who have been doing the work for generations, but support them or get out of their way.
What’s one lesson or takeaway that you’d like to leave readers with?
There are two things that I kept hearing while reporting these stories. The first is that we can’t control nature, that trying to impose our will on the environment has never worked. For the Shinnecock Nation on Long Island, for example, they understand that no matter what they do, they can’t stop the water from rising. So they are working with that knowledge to find a solution that will work for their community.
The second is that we need to be thinking more long-term. The real change is going to take generations. A number of the Indigenous people I spoke to for this series talked about how they don’t expect to see the results of their work in their lifetimes, but they believe in it anyway. People in the Coeur d’Alene Tribe talked about how the previous generation of tribal leaders fought for legal justice but never saw the fruits of their labor, and now this generation understands they may not be around to see the salmon fully return, or their wetland restoration completed.
I think that kind of commitment to an effort that you may never see completed is something we could all learn from.