Indigenous landscape management has transformed ecosystems for millennia, with long-lasting impacts on the productivity and abundance of plant species. While western science based ecological research is beginning to investigate these impacts, less abundant species of cultural importance remain understudied. Pacific yew (Taxus brevifolia Nutt.), an uncommon understory conifer found in old-growth forests of the Northwest Coast of North America, has not received sustained ecological interest despite its importance to Indigenous Peoples throughout its range. In the first chapter, I synthesize the current ethnobotanical and ecological literature discussing Pacific yew to identify knowledge gaps and dominant paradigms that have shaped the study of the species. I find that many mechanisms behind Pacific yew’s habitat selection and ecosystem functions are unknown to western science and that the impacts of Indigenous landscape management are largely unacknowledged within the western scientific literature. In the following chapter, in partnership with the Heiltsuk First Nation, I examine the growth and abundance of Pacific yew on sites that were inhabited intensively by First Nations on the Central Coast of British Columbia for over 10,000 years. I find that habitation histories are not a strong driver of patterns of tree size and that Pacific yew abundance is largely driven by site aspect. These findings shed light on the habitat preferences of Pacific yew, which have rarely been studied in this region. They also illustrate variation in the response of culturally important species to landscape modification and highlight the need for nuanced understanding of the diversity of plant management strategies employed by Indigenous Peoples. This work is part of a broader attempt to incorporate cultural histories and questions into ecological study and to recognize the continuing ecological influences of Indigenous Peoples, who have stewarded their homelands for millennia. / Graduate

Long-term human habitation introduces morphological and chemical changes to soil as a result of cultural, economic, and stewardship practices. These cultural soils, or Anthrosols, are recognized globally. On the Northwest Coast of North America, Indigenous marine and terrestrial land stewardship practices are recognized on present-day landscapes. Increased awareness of these stewardship practices is informed by Indigenous knowledge, ecological legacies, ethnographic studies, and archaeological evidence. This research was undertaken to better understand how lək̓ʷəŋən (Straits Salish) stewardship of a cultural landscape affected the development of soil across a village-garden gradient. On Vancouver Island, British Columbia, Indigenous cultivation of culturally important root foods was interrupted by colonization and its pervasive effects, so an additional research aim was to investigate how cultural soils remain after being disconnected from traditional stewardship. There is a growing global understanding that Indigenous management of ecosystems plays a key role in ecological health. At the regional scale, Songhees First Nation are interested in learning about their soils to inform future restoration efforts and connect youth with their land and culture. The lək̓ʷəŋən Ethnoecology and Archaeology Project (LEAP) is a collaborative research project with the Songhees First Nation to learn more about the physical remains of lək̓ʷəŋən stewardship: soils are a key part of the project. Community knowledge, ethnographic sources, and ecological legacies informed the archaeological excavation and soil sampling in this research. Archaeological excavation was utilized to understand the pedologic and archaeological setting of the site. Soil samples were analyzed for physical and chemical properties to see if a statistical difference between on and off-site samples could be detected. Data from the archaeological excavation were recorded and interpreted. A gradient of influence does exist across the village-garden; the village has a strong physical and chemical signature that can be seen through archaeological excavation, macroscopic remains in the soil, and elevated levels of phosphorous, calcium, and soil pH. Results from the garden are less clear, previous ecological studies and archaeological surveys show evidence of lək̓ʷəŋən stewardship—culturally important plant species and burial cairns are present. However, within the soil, the macroscopic remains and soil chemistry signatures are not as strong as the village which indicates that the health of lək̓ʷəŋən gardens facilitates their continued ecological functioning which ultimately may obscure earlier soil signatures of stewardship. Archaeological investigation alone does not always show the full scope of Indigenous terrestrial management practices. Incorporating present-day community knowledge, ecological legacies of plant cultivation, and utilizing soil chemical data are important to understanding the interconnections between people and their environments across cultural landscapes. Current work on the ecological legacies of plant cultivation can be assisted by investigating the soil as a site that also undergoes co-development with Indigenous stewardship. / Graduate

This thesis investigated the restoration of mauri (life-force) to Ōkahu Bay, Auckland New Zealand. Ōkahu Bay is part of the land and waters of Ngāti Whātua Ōrākei, a Māori hapū (sub-tribe). Ngāti Whātua Ōrākei has been driving the restoration, restoring Ōkahu Bay based on their worldview, visions, and concerns. This vision and control of the restoration process allows them to bring in the hapū in sustainable engagement and have the long-term vision and commitment necessary for self-determination. However, while there has been progress with projects and improved decision-making authority, hapū members are still not seeing their whānau (family) swimming in and caring for Ōkahu as much as they would like. Interviewees wanted to see an explicit focus on encouraging hapū members to use the bay, such as more educational programs and water-based activities, and continued efforts to improve water quality. Shellfish populations have also not recovered after a decade of monitoring due to structural aspects such as existing stormwater pipes. Changing these requires Auckland City Council to make stronger commitments to supporting Ngāti Whātua’s restoration. Overall, this investigation showed that in this restoration, a clean environment is essential to build community and a community is essential to build a clean environment. This community-driven restoration, while not perfect, has great potential to truly reconnect people with their environments, decolonize the land and the people, and create thriving ecosystems and people that benefit themselves, their communities, and the wider Auckland community.