Aboriginal burning regimes have become popular as a solution to prevent catastrophic wildfires in Australia. Mardi Reardon-Smith argues that Aboriginal peoples’ fire knowledge is not static, as contemporary burning results from both colonial histories and the intercultural co-creation of environmental knowledges.
How do certain temperatures come to be normalized and idealized in Hawai’i? Dr. HiĘ»ilei Julia Kawehipuaakahaopulani Hobart shares critical insights at the intersection of Indigenous dispossession and resistance.
Weeds are maligned as useless, or even harmful, plants. But Tabitha Faber has always had an affection for them, and thinks they can teach us something about how communities of all kinds can practice better relationships.
Traveling from the Pacific Islands to Lake Superior, six instructors share recommendations for thinking through the complex relationships between colonialism and environmental change.
Minnesota state agencies have a history of seeing the landscape with an eye toward extraction, writes Andrew Hoyt, ignoring water resources and Indigenous sovereignty in favor of risky mining.
The Biden administration wants to conserve 30 percent of U.S. lands and waters by 2030. Austin Miles asks: what might that conservation look like if it recognizes the rights of nature?
With the future of wolf protection being debated on the national stage, Ground Truths editors Clare Sullivan and Marisa Lanker speak with local experts and advocates about wolf stewardship in Wisconsin.
Six scholars from campuses across the country recommend new environmental books about the blue humanities, environmental justice, the histories of bikes and blockades, and more.
Kasey Keeler and Ryan Hellenbrand think beyond tourism to show how logging and forestry have impacted a tribal nation in Minnesota—and how storytelling and placemaking can be tools of both colonialism and Indigenous resistance.