http://hdl.handle.net/1957/30554 Mon, 20 May 2013 16:56:17 GMT 2013-05-20T16:56:17Z http://http://ir.library.oregonstate.edu:80/xmlui/bitstream/id/99652/ http://hdl.handle.net/1957/30554 http://hdl.handle.net/1957/35844 IIFET [2000]: Invited Closing Comments Copes, Parzival; Anderson, James L.; Flaaten, Ola Three speakers give their impressions of the conference with praise as well as suggestions for the future. The inter-disciplinary nature of the conference was praised as wellas the attempt to integrate non-economists and those outside of the academy. One suggested that "fisheries cannot be properly understood and cannot be properly managed, but in an inter-disciplinary fashion. Fisheries policy is inextricably bound up in the triple objectives of biological conservation, economic efficiency and social equity. To serve policy needs, good fisheries economics inevitably must mesh with ecological and social considerations." This is a summary of the speakers with the Anderson and Flaaten comments contributes by Gunnar Knapp. The title date is an error and should be 2000 rather than 2002. Mon, 01 Jan 2001 00:00:00 GMT http://hdl.handle.net/1957/35844 2001-01-01T00:00:00Z http://hdl.handle.net/1957/35499 Taking the Pulse of the Universe Redbird Smith, Helen Marie There are, at least, four basic characteristics of the universe that are the data source for North American cultures in maintaining a balance between the physical sense of the universe and the intuitive non-dimensional spiritual sense of the universe. This balance is delicate and can become distorted by too many words, too many hypothetical constructs, too many models, and too many non-related experiences. That is the senses become contaminated and can no longer read the data that are available. Mon, 01 Jan 2001 00:00:00 GMT http://hdl.handle.net/1957/35499 2001-01-01T00:00:00Z http://hdl.handle.net/1957/35498 Cultural Biodiversity: Indigenous Relationships within Their Environment Happynook, Tom Mexsis When we talk about indigenous cultural practices we are in fact talking about responsibilities that have evolved into unwritten tribal laws over millennia. These responsibilities and laws are directly tied to nature and is a product of the slow integration of cultures within their environment and the ecosystems. Thus, the environment is not a place of divisions but rather a place of relations, a place where cultural diversity and bio-diversity are not separate but in fact need each other. The most important aspects of cultural bio-diversity are those that integrate people, (the human relationship), with the ecosystems found within their environment. Some indigenous practices had cultural importance at the time they were being practiced, (arranged marriages, etc), but most indigenous practices, such as fishing, hunting and gathering have a much deeper ecological management role. These indigenous practices maintained the balance within nature, the environment and the ecosystems. I am not talking about the morality of the cultural practice, but rather the cultural practice of responsibility to bio-diversity. It is from this perspective that we begin to realize that the realm of cultural diversity and bio-diversity are not separate from the environment but rather connected through our relationships with the ecosystems. This is cultural biodiversity; a practice which has been developed and nurtured over millennia; in the Nuu-chah-nulth language “Hishuk Tsawalk”, everything is one, everything is connected. In today’s world, laws have been created around “the human relationship aspect”. Unfortunately, these laws have established a system that leaves humans outside of nature or makes us believe that we are dominant over the environment or a cancer on this earth. We have even created a set of consequences for any broken human relations within this system: fines, prisons, institutions, etc. On the other hand, indigenous peoples have lived within the “law of nature”. It is within this boundary that our indigenous systems of justice, tribal laws, societies and cultural practices developed and have turned into the indigenous rights of today. Mon, 01 Jan 2001 00:00:00 GMT http://hdl.handle.net/1957/35498 2001-01-01T00:00:00Z http://hdl.handle.net/1957/35497 Income Sharing Amongst Medieval Peasants: Usury Prohibitions and the Non-Market Provision of Insurance Bekar, Cliff Traditional economic analysis posits market-based institutions as being substitutes for non-market based institutions. The process of development then tends to be seen as the process of substituting the more efficient market based institutions for their less efficient counterparts. This paper argues that non-market institutions are at times more efficient than market based institutions. Informal pooling arrangements constituted an important method of non-market consumption smoothing for medieval peasants. Usury prohibitions were promulgated in order to support such arrangements in the face of competition from more market-based alternatives, i.e., the capital market. Mon, 01 Jan 2001 00:00:00 GMT http://hdl.handle.net/1957/35497 2001-01-01T00:00:00Z