Wild Tomorrow: Land Back, Not Land Gone
An Interview with Tanis Ramsay, Cherokee and Ojibwe Activist and Indigenous Conservation Voice
Wild Tomorrow is honored (and frankly, fired up) to bring you a no-holds-barred conversation with Tanis Ramsay: Cherokee and Ojibwe, they/them, indefatigable warrior for Indigenous land stewardship and conservation truths you wonât hear at your average boardroom meeting. What follows isnât just talk; itâs a direct pipeline to a worldview where âland backâ means reclaiming environmental power from colonial grip without the usual bumper sticker slogans.
Wild Means Precolonial, Not Untamed
For Tanis, âwildâ means precolonial. Itâs not about untamed chaos, but about living alongside the land, not wrangling every patch into profit.
âTo me, âwildâ means precolonial. It means existing with nature and not trying to tame it or make it profitable. Itâs interesting to me how âwildâ can have almost contradictory connotations depending on the context itâs used in. A âwildâ mountain lion on a school campus would be an emergency (that did actually happen once when I was in high school, perks of growing up in Los Angeles) but âwildâ caught Alaskan salmon would be a delicacy.â
Conservationâs Dirty Laundry
Letâs pull the curtains back on conservationâs love affair with colonialism. Tanis points straight to the not-so-fun origins of national parks such as Yellowstone, birthed by shoving Indigenous people out and calling it âfortress conservation.â
âI havenât personally witnessed it, but basically the entire National Park System was formed by displacing Indigenous people. Yellowstone in particular was really bad about this, and any other park that uses the fortress conservation model is likely to have similar issues.â
Even the Migratory Bird Treaty Act, a supposedly enlightened law, falls into control mode with its paperwork: Want to keep ceremonial feathers? Better have your tribal status neatly documented, or risk losing both the feathers and your cultural connection.
âIâm gonna get flack for saying this, but the MBTA. On paper itâs a great concept, especially since it specifically makes exceptions for Indigenous people using native bird parts for ceremonial purposes, but in practice it requires tribal documentation for possession of said parts and not every Indigenous person is able to be enrolled. I have friends who are struggling with being non-enrolled due to adoption or other family issues and some of them donât feel safe with their feathers. Iâm not saying repeal the MBTA, thatâs a terrible idea, but there needs to be some reform.â
Red Flags & Greenwashing
If a project canât list the tribes it consulted, from project idea to ribbon-cutting, thatâs not conservation; thatâs colonial cosplay.
âAny project should be vocal about consulting with local Indigenous tribes from the beginning. It shouldnât have to be asked about, it should be a core part of the project regardless of whatâs being done. Not having that information readily available would be a red flag.â
TEK vs. Google Science
Traditional Ecological Knowledge (TEK) is finally getting some props, though usually at grassroots levels. Cultural burning, /those controlled fires that keep wildfires from raging out of hand? Indigenous peoples have known about that longer than anyoneâs had a Smokey the Bear poster.
âPeople are definitely getting better at respecting Indigenous ecological knowledge, at least in smaller scale operations. When I was a kid it wouldnât have even been a thought, but now I see more and more non-Natives sharing things about it and pushing for awareness. Thereâs a long way to go but progress is still being made. As for on a larger scaleâŚjust go look up the Manifest Destiny painting Trump tweeted recently.â âI think the resurgence of cultural burning is the biggest example of this. Tribes across the world have been using controlled burns as a way of wildfire suppression for thousands of years, and itâs been proven to be more effective than letting areas sit and become tinderboxes that wind up burning uncontrollably. To a lot of people who grew up with Smokey the Bear it sounds contradictory, because why would you intentionally set fires if thatâs exactly what youâre trying to prevent, but the science is there.â
Actual Conservation Is Messy
True ethical conservation? It leaves room for everyone to live with nature including subsistence hunters in Arctic communities where celery costs more than a used Prius. Hunting isnât evil; for many, itâs survival.
âEthical conservation leaves room for all humans, not just Indigenous people, to exist among nature. People tend to view things as nature vs humans, with the two being completely separate, but this hasnât been true since Homo sapiens evolved. In particular, it leaves room for Indigenous hunting practices. In some rural places in the arctic, if you donât hunt or have someone share their catch with you, youâll starve. Thereâs not enough plant life to sustain people and groceries are incredibly expensive due to how much it costs to fly them up there. Hunting isnât evil, itâs a way of life for those people.â
Stealing Homework? Letâs Just Call That Policy
Land return without sovereignty isnât decolonization. Itâs just academic plagiarism on a planetary scale.
âUsing Indigenous ecological knowledge for conservation is great, but without giving us land sovereignty itâs like stealing someoneâs homework. Credit and recognition need to be given properly. Itâs been proven that Indigenous conservation practices are effective, so why not let us do them? We donât need the middleman of the US government.â
Ask, Amplify, and (Honestly) Pay Up
Want to do better? Start by asking Indigenous people, listen hard, compensate their time, and amplify their voices.
âLiterally just ask. Ask your Indigenous peers, follow their examples, and amplify their voices. What that looks like will be different for each situation, but the key here is to default to what Indigenous people are saying. And if you have someone speak publicly or do a presentation or something similar, compensate them fairly.â
The Messiness of Wild: Invasive Drama and Mushroom Wars
Tanis shares a story straight from NYC about invasive Asian spotted lanternflies.
âIâm not sure if invasive Asian spotted lanternflies are a thing in Texas, but here in NYC theyâre a real problem. Weâre encouraged to smush or stomp on them when we see them and destroy their eggs. Iâve had a few friends get upset at me for killing them because theyâre living things too, but theyâre damaging our native trees. Native species should always come before invasives, no matter where in the world you are. Iâve also had people say Iâm going to end up killing myself foraging mushrooms that Cherokee people have been eating for thousands of years but Iâm not sure how much that falls under conservation.â
Whose Voices to Amplify?
Tanis recommends checking out these Indigenous leaders and groups:
âAutumn Peltier, the Indigenous Environmental Network, Tara Houska, Xiuhtezcatl Martinez, and the Center for Braiding Indigenous Knowledges and Science at UMass Amherst are all good things for people to look into.â
One Big Takeaway
âI want people to understand that listening to Indigenous knowledge isnât an âalternativeâ concept. Itâs the way things were done for millennia before colonization and it should be the default.â
~~~ A huge thank you to Tanis Ramsay for sharing their wisdom and fire for Indigenous-led conservation with Wild Tomorrow. If one thing from this conversation strikes a chord, itâs that true conservation justice starts with restoring Indigenous stewardship and listening, really listening, to those whoâve been caretakers of this land since time immemorial.
Tanis Ramsay is a no two-spirit Indigenous activist living in the Bronx. They use foraging and modern spins on traditional recipes as a means of reconnection and love teaching others how to live more closely with the world around them.










