3000-year-old solutions to modern problems | Lyla June | TEDxKC

Summary

In this powerful speech, Lyla June, a Diné woman, challenges the myth of the 'primitive Indian' and shares Indigenous land management techniques that have sustained ecosystems for millennia. She advocates for aligning with nature, expanding habitats, decentralizing human-centric systems, and planning for perpetuity. June calls for the restoration of lands to their original caretakers and a shift in perspective to see humans as integral to the earth's ecological balance, offering hope for a harmonious coexistence.

Takeaways

• 🌿 Indigenous people have a long history of actively shaping the land to create abundance, contrary to the myth of being passive observers or nomadic hunters.
• 🌱 Native cultures have been keystone cultures, essential to the balance and health of entire ecosystems, for thousands of years.
• 🌍 The positive environmental effects seen during the pandemic, such as reduced pollution and wildlife reclaiming habitats, highlight the potential for humans to live in harmony with nature.
• 🤔 The speaker rejects the idea that the Earth would be better off without humans, suggesting instead that we need to rethink our relationship and role within ecosystems.
• 🌳 Four key Indigenous land management techniques are presented: aligning with natural forces, intentional habitat expansion, de-centering humans, and designing for perpetuity.
• 💧 Indigenous farming practices, such as alluvial farming in Southwest deserts, demonstrate how to cultivate land sustainably without depleting soil or needing external inputs.
• 🔥 The use of fire by Indigenous peoples to manage grasslands, enrich soil, and create habitats for species like buffalo is an example of intentional habitat expansion.
• 🐟 Coastal Salish Nations' practice of enhancing fish habitats by planting kelp forests shows how non-human-centric systems can benefit both the environment and human communities.
• 🌳 The concept of designing for perpetuity, planning for the long-term health of ecosystems rather than short-term gains, is exemplified by the Shawnee ancestors' management of a chestnut food forest over 3,000 years.
• 🌎 The speaker argues that Indigenous food and land management systems were efficient, sustainable, and capable of supporting dense populations, challenging the notion that they couldn't scale to feed today's global population.
• 🙌 The importance of returning lands to their original caretakers and healing historical wounds is emphasized, as part of the process of restoring balance and respect for Indigenous knowledge and rights.

Q & A

Who is the speaker in the transcript, and what is her cultural background?

The speaker is Lyla June, a Diné woman from the matrilineal clan of the Diné Nation, also known as the Navajo Nation, indigenous to the land now known as New Mexico, Arizona, Colorado, and Utah.

What is the term 'Diné Bikéyah' and what does it signify?

'Diné Bikéyah' is the term used by the Diné people to refer to their homeland, which is the land now known as New Mexico, Arizona, Colorado, and Utah, meaning 'the people's land'.

What does Lyla June aim to convey through her message of hope?

Lyla June aims to convey that Native people have a long history of positively shaping the land and that humans, particularly through Indigenous practices, can be a great gift to the earth, fostering life and abundance.

What is the myth that Lyla June refutes about Native people being 'primitive Indians'?

Lyla June refutes the myth that Native people were passive observers of nature or wandering nomads. Instead, she highlights that they were active agents in shaping the land to produce abundance and maintain ecosystems.

What are the four Indigenous land management techniques that Lyla June discusses in her speech?

The four techniques are: 1) Tapping into and aligning with the forces of nature, 2) Intentional habitat expansion, 3) De-centering humans and creating non-human-centric systems, and 4) Designing for perpetuity.

How do Native farmers in Southwest deserts use topography for alluvial farming?

Native farmers place their fields at the base of watersheds to naturally catch monsoon rains and the nutrients carried down from upland soils, eliminating the need for outside fertilizers or irrigation.

What is the significance of intentional habitat expansion in Indigenous land management?

Intentional habitat expansion involves creating conditions that attract and support wildlife, such as using fire to maintain grasslands for buffalo, which in turn nourishes the soil and prevents overgrowth of trees and shrubs.

How do Coastal Salish Nations enhance fish habitat and contribute to food security?

Coastal Salish Nations plant kelp forests to provide a habitat for herring to lay their eggs, which in turn supports a larger food web and contributes to their own food security by feeding the ecosystem that feeds them.

What is the concept of 'designing for perpetuity' in the context of Indigenous practices?

'Designing for perpetuity' refers to planning and managing land and resources with the intention of sustaining them over generations, rather than focusing on short-term gains.

How does Lyla June address the misconception that humans are a burden to the earth?

Lyla June challenges this view by arguing that humans, through Indigenous practices, can be a positive force in the earth's ecosystems, contributing to life and abundance rather than causing harm.

What is the term 'hózhó' and what does it represent in the context of the speech?

'Hózhó' is a Diné term representing the joy of being part of the beauty of all creation. It signifies the understanding that humanity has an ecological role and that the earth needs humans as friends and allies.

What is the call to action that Lyla June presents at the end of her speech?

Lyla June calls for unity in courage, forgiveness, amends, and generosity to restore lands to their original caretakers, heal history, and adopt Indigenous strategies for land management to protect and augment life.

Outlines

00:00

🌱 Indigenous Land Management and Environmental Stewardship

The speaker, Lyla June, a Diné woman, introduces herself and outlines the purpose of her talk: to share Indigenous land management techniques that have been proven to foster environmental abundance. She challenges the myth of Native people as passive observers of nature, emphasizing their active role in shaping the land to produce abundance. Lyla discusses the positive environmental effects seen during the pandemic as a contrast to the idea that humans are detrimental to the earth, proposing instead that humans can be beneficial to the environment. She introduces four key Indigenous land management techniques identified through her doctoral research, which include aligning with natural forces, intentional habitat expansion, de-centering humans in ecosystem management, and designing for long-term sustainability.

05:02

🔥 Fire as a Tool for Habitat Expansion and Ecosystem Health

In this paragraph, Lyla June delves into the practice of using fire intentionally to expand habitats, particularly for buffalo on the Great Plains. She explains how Indigenous peoples would use controlled burns to enrich the soil and promote the growth of grasses and medicinal plants, creating deep, nutrient-dense topsoils. This practice not only prevented forests from overtaking grasslands but also encouraged the buffalo to follow the fire, leading to an anthropogenic expansion of their habitat. The speaker also touches on the concept of non-human-centric systems, using the example of Coastal Salish Nations enhancing fish habitats through kelp forest planting, which benefits a wide range of species and contributes to their own food security.

10:07

🌳 Designing for Perpetuity and the Importance of Land Stewardship

Lyla June discusses the strategy of designing land management systems for perpetuity, emphasizing long-term planning over short-term gains. She uses the example of tree pollen and ash contributing to the fossil record, illustrating how Shawnee ancestors managed a chestnut food forest for over 3,000 years. This method of forest floor management through routine burning enriched the soil and supported the trees' immune systems, demonstrating the effectiveness of Indigenous practices in sustaining ecosystems over millennia. The speaker argues that these practices are more efficient than industrial systems because they protect and enhance life, rather than extracting and destroying it.

🤝 Healing History and Restoring Lands to Indigenous Caretakers

In the final paragraph, Lyla June addresses the need to not only adopt Indigenous land management practices but also to return lands to their original caretakers to heal historical wounds. She acknowledges the displacement and cultural destruction that Indigenous peoples have suffered and stresses that healing requires more than just mimicking their knowledge. It involves restoring lands to Indigenous people who are often living in refugee-like conditions, longing to return to their homelands. The speaker introduces the Diné word 'hózhó,' which represents the joy of being part of creation's beauty and the understanding that humanity has an ecological role to play. She concludes by advocating for a holistic approach to land management that involves active participation in the earth's processes and the use of human minds to protect and enhance life on a regional scale.

Keywords

💡Indigenous

Indigenous refers to the original inhabitants of a land or region who have a historical connection with that area. In the video, Lyla June emphasizes the indigenous peoples' deep knowledge and sustainable practices with the land, which have been developed over thousands of years. The term is used to highlight the contrast between the often misunderstood 'primitive' view of indigenous peoples and their actual sophisticated and harmonious relationship with nature.

💡Diné Nation

The Diné Nation, also known as the Navajo Nation, is a Native American tribe indigenous to the Southwestern United States, primarily in areas that are now New Mexico, Arizona, and Utah. The speaker, Lyla June, identifies herself as a member of this nation, emphasizing the importance of cultural identity and the rich heritage of the Diné people, which is integral to understanding her message about land management and ecological balance.

💡Land Management

Land management in the context of the video refers to the practices and strategies used to cultivate and maintain the land for the benefit of both humans and the environment. Lyla June discusses several indigenous land management techniques, such as alluvial farming and intentional habitat expansion, which showcase a deep understanding of and respect for natural systems.

💡Alluvial Farming

Alluvial farming is a method of agriculture that utilizes the natural processes of water and soil movement to enhance crop growth. In the video, Lyla June describes how Native farmers in the Southwest deserts place their fields at the base of watersheds to capture monsoon rains and the nutrients carried with them, illustrating a sustainable and efficient use of the land that does not deplete the soil.

💡Intentional Habitat Expansion

Intentional habitat expansion is a land management technique where indigenous peoples actively work to create or enhance habitats for wildlife. Lyla June gives the example of using controlled burns to maintain and expand grasslands for buffalo, which not only benefits the buffalo but also contributes to the overall health of the ecosystem.

💡Keystone Species

A keystone species is a plant or animal that plays a crucial role in maintaining the structure of an ecological community. In the video, Lyla June asserts that indigenous peoples have been keystone species in their environments, actively shaping the land to produce abundant resources and support the health of ecosystems.

💡Decentered Human Systems

Decentered human systems are those that do not place humans at the center of ecological considerations but rather consider the needs of all life forms. Lyla June discusses how Coastal Salish Nations, for example, enhance fish habitats by planting kelp forests, which benefits a wide range of species and ultimately provides greater food security for the humans as well.

💡Design for Perpetuity

Design for perpetuity refers to the concept of creating systems and practices that are sustainable and can be maintained indefinitely. Lyla June uses the example of Shawnee ancestors managing a chestnut food forest for over 3,000 years, demonstrating a long-term perspective that contrasts with short-term industrial approaches.

💡Terra Nullius

Terra nullius is a term used historically to describe land considered to be 'empty' or 'unowned', often used to justify the colonization of indigenous lands. Lyla June counters this notion by arguing that the lands were not empty but were instead carefully managed and cultivated by indigenous peoples for thousands of years.

💡Hózhó

Hózhó is a Navajo concept that encapsulates the idea of beauty, harmony, and balance. In the video, Lyla June invites the audience to embrace the concept of hózhó, suggesting that by understanding our ecological role and working in harmony with nature, we can transform our relationship with the earth from one of domination to one of partnership.

Highlights

Introduction of Lyla June as a Diné woman from the matrilineal clan of the Diné Nation, emphasizing the indigenous identity and rejection of the term 'Navajo Nation'.

Description of the indigenous homeland, Diné Bikéyah, as a place of rich cultural heritage and ecological significance.

Lyla June's doctoral research revealing Native people's historical role in shaping the land and ecosystems for abundance.

Dispelling the myth of the 'primitive Indian' by showcasing indigenous people as active agents in land management and ecosystem health.

The concept of Native people as a 'keystone species' essential to the balance of entire ecosystems.

Rejection of the idea that the Earth would be better off without humans, proposing a positive role for humanity in the environment.

Lyla June's vision of humans as a gift to the Earth, capable of sparking new life through purposeful action.

Introduction of four Indigenous land management techniques identified through doctoral research.

The first technique: Aligning with natural forces, exemplified by alluvial farming in Southwest deserts.

The second technique: Intentional habitat expansion, such as using fire to enrich grasslands for buffalo.

The third technique: De-centering humans to create non-human-centric systems, like enhancing fish habitats for kelp forests.

The fourth technique: Designing for perpetuity, planning for long-term sustainability beyond immediate needs.

Historical context of European mislabeling of Indigenous lands as 'terra nullius', ignoring thousands of years of cultivation.

Challenge to the belief that Indigenous food systems couldn't support today's global population, arguing their efficiency and sustainability.

The call for the world to adopt Indigenous strategies for land management to protect and expand life.

The necessity of returning lands to their original caretakers as part of healing history and restoring ecological balance.

The importance of not just mimicking Native practices but also restoring lands and cultures to their rightful owners.

The concept of 'hózhó', embodying the joy of being part of creation and understanding humanity's ecological role.

The vision of humanity as a critical piece of the ecological puzzle, transforming dead systems to living ones through active participation.

Closing remarks on the potential of humanity to reestablish a harmonious relationship with the Earth, inspired by ancestral wisdom.

Transcripts

Transcriber: Rhonda Jacobs Reviewer: Zsófia Herczeg

(Speaking Indigenous language)

Greetings, my relatives and my people.

(Speaking Indigenous language)

My name is Lyla June.

(Speaking Indigenous language)

I come from the [Indigenous name] matrilineal clan of the Diné Nation.

We are also incorrectly known as the “Navajo Nation.”

We are indigenous to what is now called New Mexico, Arizona, Colorado and Utah,

but we call it Diné Bikéyah, the people’s land.

(Speaking Indigenous language)

I’m originally from Taos, New Mexico.

(Speaking Indigenous language)

In this manner I present myself as a Diné woman.

I'm here today to share a message of hope.

This hope comes from what I’ve come across in my doctoral research.

This hope comes from what Native people have proven is possible.

For tens of thousands of years,

Native people of this land constructed beautiful gardens all around them.

Contrary to the myth of the “primitive Indian,”

we were not passive observers of nature,

nor were we wandering bands of nomads

looking for a berry to eat or a deer to hunt.

No.

By and large, we were active agents in shaping the land

to produce prolific abundance.

We expanded and designed grasslands and forests for the benefit of all life.

And in many places, we still do these things.

We became what the world calls a keystone species,

or a species upon which entire ecosystems depend.

And our cultures became keystone cultures refined over time.

Now, much was made last year

about the positive environmental effect of the pandemic.

As more people stayed home, pollution levels dropped,

animals began to reclaim habitat,

and the logical leap that many observers seemed to make

was that the earth would be better off without humans.

I reject that leap.

(Laughter)

The earth may be better off without certain systems we have created,

but we are not those systems.

We don’t have to be, at least.

What if I told you that the earth needs us?

What if I told you that we belong here?

What if I told you I've seen my people turn deserts into gardens?

What if these human hands and minds could be such a great gift to the earth

that they sparked new life wherever people and purpose met?

I’d like to share with you today

four important Indigenous land management techniques,

ones I’ve identified through my doctoral research

in hopes that they might inform and inspire us today.

The first is to tap into and align ourselves with the forces of nature.

Why try to control the earth when you can work with her?

In Southwest deserts, for example,

Native farmers have leveraged the pre-existing topography of the land.

They place their fields at the base of watersheds

to catch every drop of the monsoon rains,

and the nutrients that flow down with them carried down from upland soils.

This alluvial farming technique requires no outside fertilizers or irrigation

because all of this comes with the rain.

By tapping into pre-existing natural systems,

Native farmers have been able to cultivate the same plots of land

for centuries without ever depleting the soil.

Another fascinating land management technique

is intentional habitat expansion.

Why put plants and animals into farms and cages

when you can simply make a home for them and they come to you?

For example,

Indigenous peoples have intentionally augmented grasslands for buffalo

by bringing gentle fire to the Great Plains.

For millennia, following the grass burning moon of our lunar calendars,

we would transform dead plant tissues into nutrient dense ash,

nourishing the soil and unlocking the seeds of pyro-adapted grasses

and medicines like echinacea.

Over time,

this fire would prevent trees and shrubs from taking over the grasslands

and would nourish the soil to generate topsoils up to four feet deep.

Many people think that we followed the buffalo,

when in fact the buffalo followed our fire.

In this manner, we anthropogenically expanded buffalo habitat

as far south as Louisiana and as far east as Pennsylvania.

A third strategy I want to mention is to de-center humans,

create non-human-centric systems.

Why hoard for your own species

when you can live to serve all life around you?

For example, Coastal Salish Nations of British Columbia enhance fish habitat

by planting kelp forests where the herring lay their eggs.

This helps that small silver fish lay even more eggs,

rebound in even greater numbers,

and both the eggs and the hatched herring fish cascade up the food chain,

nourishing so many other life forms,

such as bear, salmon, orca, eagles, wolves and more.

Ironically, by seeding this food web and feeding all life around them,

Coastal Salish Nations have greater food security for themselves

because they feed the hand that feeds them.

The last strategy I want to mention is to design for perpetuity.

Design for perpetuity.

Why plan for just the next fiscal quarter

when we could plan for generations not yet born?

For example, tree pollen and ash fall onto ponds for millennia.

They sink to the bottom and engrave an ancient story in the fossil record.

One Kentucky sediment record

shows how Shawnee ancestors took care of a chestnut food forest

for over 3,000 years straight.

A sudden influx of fossilized charcoal during the same period

indicates that they managed it with routine burning of the forest floor.

Presumably this enriches the soil,

helps the soil hold more water,

and eliminates competing vegetation

to boost the immune systems of the trees they selected.

Apparently it worked because it lasted for millennia.

What if our systems were designed to last forever?

So those are just four of many strategies

that Native peoples and peoples around the world have used:

work with nature. expand habitat,

de-center humans and design for perpetuity.

These are the types of food and land management systems

that Europeans came across as they spread westward.

They often mislabeled them as “terra nullius”

or “virgin land” or “wilderness”

instead of what they really were:

living heirlooms, thousands of years in the making.

You might say, Oh, that’s very nice, Lyla, but that could never scale.

That could never feed today's massive global population.

And to that I say, contrary to popular belief,

these continents were actually densely populated by Indigenous people,

as more and more studies are proving,

and their food systems still supported them.

I would venture to say that these systems

are even more efficient than industrial food systems

because they protect and augment the very things that give us life

instead of extracting and destroying them.

Sometimes I wonder what the world would look like

if we applied these strategies to today -

if we protected life and expanded life.

I guarantee you, if we did,

we'd no longer see humans as a bane to the earth

or something she'd be better off without.

We'd see humans as a critical piece of the ecological puzzle.

I would love to see the world adopt these strategies.

And at the same time, I know it’s not enough to simply mimic Native practices,

we must also work to return some of these lands to their original caretakers,

for in addition to healing the soil -

(Laughs)

(Applause) (Cheers)

Oh, thank you. I like this crowd.

(Laughs)

For in addition to healing the soil, we must also heal our history as a nation.

And we can do that together.

So much of these continents were conquered and stolen

from a people who often never wanted to fight in the first place.

Countless Native people were displaced from their homelands,

their children put into boarding schools

where our languages and cultures were prohibited and destroyed.

This legacy will not be healed

by simply appropriating and mimicking Native knowledge.

We must also work to restore

at least some of these stolen places to Native people,

who often live like refugees today, aching to return to their sacred homelands.

If we all unite together in courage, in forgiveness,

in amends and generosity,

knowledge could be exchanged and lands could be returned.

There is a word in my language, “hózhó.”

Can you guys say that? Hózhó.

(Audience) Hózhó.

Ooh, that sounds cool.

(Laughter)

We’ll do it one more time: hózhó.

(Audience) Hózhó.

Ooh, I like that.

Hózhó is the joy of being a part of the beauty of all creation.

When we understand that humanity is an expression of the earth’s beauty,

we understand that we too belong.

Hózhó understands that we have an ecological role.

Hózhó understands that our Mother Earth needs us.

When we become her friend, her confidant, her ally, her partner in life,

instead of her dominator, her “superior” or her profiteer,

we can transform dead systems to living ones.

And this does not involve isolating national parks

and never touching a blade of grass.

No, it involves rolling up our sleeves,

living within her processes,

becoming a part of the earth’s system as we were born to be,

and using these minds to protect and augment life

on a holistic regional scale.

If our ancestors around the world proved this is possible,

then it gives us hope that we can do it again.

Thank you for listening.

(Applause) (Cheers)