Author Archives: jmehus

M.4 P.5 The Contribution of Traditional Knowledge and Technology to Climate Solutions

The Climate Investment Funds funded a study showcasing traditional approaches to addressing climate change, helping chart the way forward for integrating these tested approaches, lessons, and experiences into climate action. I think this report is especially useful because it discusses tangible solutions using traditional knowledge and technologies, rooted in local ecosystems, that have shown to be beneficial to ecological preservation.

Some examples of TKT (traditional knowledge and technology) include; traditional housing and architecture, food systems, navigational and resource charts, taro pits, water harvesting techniques, and land extension processes. Broadly, TKT encompasses three elements: knowledge about the environment, knowledge about the use and management of the environment, and values about the environment. The report which is found below, is written specifically for a climate change initiative, however, broadly discusses TKT and its useful applications to other environmental concerns.

Some differences between Traditional knowledge and Western (conventional) technologies;

• Traditional knowledge systems were developed by trial and error over long periods, while conventional technologies are largely rooted in science and engineering.

• Changes in traditional knowledge are intergenerational in scope as they have evolved slowly, whereas conventional knowledge is generational as it changes rapidly.

• Traditional knowledge is mainly tacit in nature and tends to be relatively localized, while conventional knowledge is more conducive to codification and transmission by modern means, making it universally available.

• In traditional systems, there are no clearly defined innovation systems, whereas conventional innovation systems are more clearly identifiable and defined.

Indigenous ways of managing landscapes have often been framed as the antithesis to progress. But most Indigenous communities hold intimate place-based knowledge, gained across generations, which is an ideal starting point for addressing contemporary challenges such as biodiversity loss, land degradation, and climate change.

Here are seven ways that Indigenous knowledge is translated into vital inventions for conserving and restoring landscapes around the world. In fact, this ancient know-how might just be some of the modern technology we have.

  1. Seed-saving methods preserve native plant species in the face of new disease threats
  2. Ancient controlled-burning practices ‘fight fire with fire’ to maintain biodiversity and keep humans safe
  3. Rotational cropping restores soil, builds biodiversity, and boosts crop yields
  4. ‘Three Sisters’ intercropping method ups yield and provides balanced diets to gardeners across the globe
  5. Traditional drought-resistant planting techniques combat desertification
  6. Non-linear conceptions of time help adapt to climate change
  7. Ancient drainage canals improve Lima’s water supply

References

Climate Investment Funds, (March 5th, 2020). The contribution of traditional knowledge and technology to climate solutions. https://www.climateinvestmentfunds.org/knowledge-documents/contribution-traditional-knowledge-and-technology-climate-solutions

Evans, M. (August 7, 2019). 7 Indigenous technologies changing landscapes. Landscape News. https://news.globallandscapesforum.org/37693/7-ways-indigenous-knowledge-is-changing-landscapes/

M.4 P.4 Learning in Places

Universities and schools have partnered to create more culturally and community-relevant, field-based learning opportunities to “engage students in complex ecological reasoning and decision-making”. This resource contains detailed lesson plans to work through a storyline that is “intentionally designed to support learners to engage in wonderings and science that matters in the places they live – from their own homes to neighborhood blocks, to schoolyards, parks, and beyond.”

We co-design innovative research and practice with educators, families, and community partners that cultivates equitable, culturally based, socio-ecological systems learning and sustainable decision-making utilizing “field-based” science education in outdoor places, including gardens, for children in Kindergarten to 3rd grade and their families.

“Learning Engagements” aka Lesson Plans are provided to work through this storyline. Lesson plans can be downloaded that include planning guides and learning tools, as well as data collection protocols. I believe this resource is useful to dissect and make connections with land-based learning, a fundamental principle in traditional ecological knowledge. The importance of PLACE in these lessons is apparent, a theme that has been continually present over the duration of this course. I think these lessons are not only tangible resources for educators to use to promote place-based AND land-based learning.

“…immersing students in outdoor, field-based science learning is a critical and under-utilized strategy for preparing students to wrestle with issues of socio-ecological justice such as food sustainability and water usage.”

References

Seasonal Storyline. (2021). Learning in Places. Retrieved July 13, 2021. http://learninginplaces.org/seasonal-storyline/classroom-storyline/

M.4 P.3 Traditional Ecological Knowledge Defined

This straightforward, simple, and short PowerPoint presentation gives a brief, but informative, overview of what traditional ecological knowledge is.

“Traditional knowledge is complementary to western science, not a replacement for it” – David Suzuki

There is no universal definition for Traditional Ecological Knowledge (TEK), however, they provide one possible definition;

As a cumulative body of knowledge, practice, and belief, evolving by adaptive processes and handed down through generations by cultural transmission, about the relationship of living beings (including humans) with one another and with the environment.

Some differences that I have pulled out for comparison between traditional ecological knowledge and western science are below;

Cultural barriers and misunderstandings sometimes prevent both Western scientists and Indigenous peoples from fully acknowledging the value of each other’s knowledge system. Limitations to the systematic use of TEK in resource management can be further examined from both a scientific and an Indigenous point of view.

References

Traditional ecological knowledge [PowerPoint slides]. SlidePlayer. https://slideplayer.com/slide/4834812/

M.4 P.2 Valuing Traditional Ecological Knowledge and Indigenous Wisdom

This article provides insights as well as raises important questions pertaining to Traditional Ecological Knowledge. Two of the questions I found particularly interesting are below.

How can we combine the best of modern technology, science, and cultural expression with the guiding wisdom of traditional, Indigenous cultures?

This is a pertinent question that I am asking myself as I work through my research process. As can be seen in the quotes to follow, the importance of place is not only evident to Indigenous cultures and ways of knowing and being, but cultural diversity is related to biological diversity. Relationships with the land are important for the healing of the earth.

We have to learn from both the successes and failures of modern technologies, and we have to pay more attention to the indigenous wisdom of local culture adapted to place. TEK is a place-based knowledge-belief-practice complex of ancient lineage. Locally adapted cultural diversity goes hand in hand with biological diversity. Together they constitute ecocultural diversity. What we are really restoring is our relationship with the places we live in and depend on as we learn, once again, how to be native to these places: to be caregivers to the land; to participate with our elder brothers and sisters, the plants and animals, in the spiritual and physical renewal of the earth and of ourselves.

How can we innovate and transform our culture with one eye on the past (learning from traditional wisdom and practice), and the other on the future (social, ecological, economic, and technological innovation)?

Indigenous human cultures are an expression of generations of co-evolution of humans within the ecosystems they inhabited.

Again, braiding both traditional ecological knowledge and western science can be a necessary relationship for the future prosperity of ecological habitats and to tackle environmental issues such as climate change. It is vital not to dismiss knowledge that has been passed for generations, that is holistic in nature, and not compartmentalized and time-sensitive which is often characteristics of western science.

Cultures that have managed to survive for millennia within their bioregions have a lot to teach us. Over the last few hundred years, we have developed the unfortunate habit of dismissing such knowledge as antiquated and calling such cultures ‘primitive’. Hypnotized by the apparent benefits of scientific and technological progress we made the mistake of dismissing traditional ecological knowledge that underpinned human survival for most of prehistory.

References

Wahl, D.C. (2017, April 23). Valuing traditional ecological knowledge and Indigenous wisdom. Age of Awareness. https://medium.com/age-of-awareness/valuing-traditional-ecological-knowledge-and-indigenous-wisdom-d26ebdd9e141

M.4 P.1 Managing Wildfire through Cultural Burning

I thought this post befitting for those of you in B.C. and either experiencing a close fire or experiencing the smoke from the fires.

Fire has always been part of California’s landscape. But long before the vast blazes of recent years, Native American tribes held controlled burns that cleared out underbrush, encouraged new plant growth, and helped manage wildfires. It’s a tradition that disappeared with the arrival of Western settlers.

This short podcast explains how tribal leaders are working with government officials to restore cultural burns, a practice that can minimize and control extreme wildfires in California. These controlled fires clean up the vegetation and brush that would be fuel for the extreme wildfires, they also do it to encourage new plant growth, and helped manage wildfires. It’s a tradition that disappeared with the arrival of Western settlers. 

“I think it’s really important that we don’t think about traditional burning as what information can we learn from Native people about how they care for the land and then exclude people and move on with non-Natives managing the land, but that Native people are at the forefront and are leading.”

This is an important quote. One that highlights the importance of traditional ecological knowledge (TEK) and not only interweaving Western science but having TEK at the forefront. Managing the lands as how it was done for centuries by First Peoples before campaigns like “Smokey the Bear” and an era of unhealthy fire suppression.

References

Baughman, B. (2020). Managing wildfire through cultural burning [Audio podcast]. Short wave. https://www.npr.org/transcripts/904600242

M.3 P.5 Braiding Sweetgrass

Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants

Robin Wall Kimmerer is a member of the Citizen Potawatomi Nation and a botanist, trained to engage with the environment using the tools of science however, she embraces the notion that plants and animals are our oldest teachers. “Drawing on her life as an Indigenous scientist, a mother, and a woman, Kimmerer shows how other living beings—asters and goldenrod, strawberries and squash, salamanders, algae, and sweetgrass—offer us gifts and lessons, even if we’ve forgotten how to hear their voices.” She has written scientific papers on plant ecology, bryophyte ecology, traditional knowledge, and restoration ecology.

Kimmerer discusses alternative forms of Indigenous knowledge outside of traditional scientific methodologies. Focusing on plants, she compares a Traditional Ecological approach and a Western science approach. This book has popped up for me in many areas lately, and I think the timing is perfect to engage with this text and learn from an Indigenous scientist about my research paper. Continuing to learn about sustainable land stewardship by interweaving TEK and Western science has been an interesting journey and I beleive will better me as an educator.

Kimmerer said about the book that “I wanted readers to understand that Indigenous knowledge and Western science are both powerful ways of knowing, and that by using them together we can imagine a more just and joyful relationship with the Earth.”

References

Kimmerer, R. W. (n.d). Robin Wall Kimmerer [webpage]. Retrieved July 3, 2021. https://www.robinwallkimmerer.com/books

Kimmerer, R. W. (2013). Braiding Sweetgrass; Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants. Milkweed Editions.

M.3 P.4 Indigenous STEAM

Science, Technology, Engineering, Art, and Mathematics resources for families, teachers, and communities.

The ISTEAM collaborative is supporting Indigenous resurgence through (re)making relations with lands, waters, and each other towards just, sustainable, and culturally thriving futures.

“The Indigenous STEAM Collaborative is a group of researchers and educators that engages in cognitive and community co-design research to advance general knowledge, develop pedagogical approaches for engaging youth in land and water-based learning, and provide learning materials to Indigenous families.”

I found this resource interesting, engaging, and very accessible. Heading include tools and resources, learning opportunities, and most excitingly under ‘Learning Activities’ you can find discussions on Indigenous science, Indigenous pedagogy, Indigenous observing, the relationships with other environmental aspects, and includes detailed activities for various arcs (birds, mammals, technology, water, fish, plants, etc) and connects it to stories. (*click on the image below to access an interactive map to lead to activities and downloadable pdfs*).

This program was “designed to create the conditions under which resurgence of Indigenous knowledge systems thrive.” I think this resource will be a useful tool for educators and for my research project, as I can combine my knowledge as an educator and learn new activities to see Indigenous Traditional Ecological Knowlege in action – with tangible lessons.

References

ISTEAM Collaborative, (2020). Indigenous Steam. National Science Foundation. https://indigenoussteam.org/

M.3 P.3 Alaska Native Knowledge Network

The Alaska Native Knowledge Network’s goal is to serve as a resource for compiling and exchanging information related to Alaska Native knowledge systems and ways of knowing. It has been established to assist Native people, government agencies, educators, and the general public in gaining access to the knowledge base that Alaska Natives have acquired through cumulative experience over millennia.

I was drawn to this website particularly for the works of Ray Barnhardt, who is a professor at and director of the Center for Cross-Cultural Studies at the University of Alaska Fairbanks. His current research focuses on the systematic integration of Indigenous and western scientific knowledge in education. You can find his collective works through the website (there’s a lot of them!), one that many may find interesting is Creating a Place for Indigenous Knowledge in Education, but I focused on another one in particular.

Indigenous Knowledge Systems and Alaska Native Ways of Knowing, this article “seeks to extend our understandings of the learning processes within and at the intersection of diverse worldviews and knowledge systems.” He brings up the importance to integrate Indigenous knowledge and western science, how they can complement each other, and bridge gaps in important information that will lead to a better inclusive future for all. A few quotes that resonated with me that I would like to share are below;

“Although Western science and education tend to emphasize compartmentalized knowledge that is often decontextualized and taught in the detached setting of a classroom or laboratory, Indigenous people have traditionally acquired their knowledge through direct experience in the natural world.”

“Native people may need to understand Western society, but not at the expense of what they already know and the way they have come to know it. Non-Native people, too, need to recognize the coexistence of multiple worldviews and knowledge systems, and find ways to understand and relate to the world in its multiple dimensions and varied perspectives.”

“Western scientists have constructed the holographic image, which lends itself to the Native concept of everything being connected.”

References

Barnhardt, R. (2007). Creating a Place for Indigenous Knowledge in Education: The Alaska Native Knowledge Network. Place-Based Education in the Global Age: Local Diversity. https://uaf.edu/ankn/publications/collective-works-of-ray-b/Creating-a-Place-for-Indigenous-Knowledge.pdf

Barnhardt, R., Kawagley, A. O. (2005). Indigenous Knowledge Systems and Alaska Native Ways of Knowing. Anthropology and Education Quarterly. 36(1): 8-23. https://www.fws.gov/nativeamerican/pdf/tek-barnhardt-kawagley.pdf

M.3 P.2 Indigenous Education Tools

Indigenous Education Tools (IET) is a part of the Building Capacity & Cultivating Innovation (BCCI): Learning Agendas in Native Education project.

BCCI is designed to develop resources and practices that will have exponential impacts on efforts to improve Native student success across a variety of sectors. This website includes brief and teaching tools that provide knowledge of best practices and research to foster communication and collaboration, as well as the development and implementation of best practices to promote Indigenous student success. A few lessons that stood out to me in particular for my research interests include;

“Indigenous methodologies are tied to a larger project of Indigenous decolonization. They do not merely model Indigenous research, but “denaturalize power within settler societies and ground knowledge production in decolonization.”

I think this brief was particularly interesting for me as it made me question how I am approaching my research project in general. It made me reflect on my research process and be critical in the way that I engage with Indigenous beliefs about knowing, relationships, place, and time. A critical question that was highlighted in this article that I am asking myself is; “How do my methods help to build respectful relationships between the topic that I am studying and myself as a researcher (on multiple levels)?”

“Native science is “essentially a story, an explanation of the how and why of things of nature and the nature of things.”

Using stories from both elders and teachers to build theory and explain phenomena can be utilized and implemented in Indigneous science, technology, engineering, arts, and maths (ISTEAM). This lesson discusses building hybrid places of Indigenous and Western ways of knowing and designing of curriculum. A critical consideration that I am walking away with is to embrace storytelling as a legitimate way to explain phenomena, knowledge, and feelings.

References

PDF Tool: Developing Culturally Revitalizing and Sustaining Pedagogies through Storywork. Indigenous Education Tools. http://indigenouseducationtools.org/tt/tool01

Tuck, E. (n.d.). Brief 5 – The Promise of Indigenous Research. Indigenous Education Tools. http://indigenouseducationtools.org/bf/05

M.3 P.1 Two-Eyed Seeing

Interweaving Indigenous Knowledge and Western Science

“If we can learn to see through two lenses, or with two eyes, we will better understand the world, ecology, or environmental science in general.”

This article reviews the importance of incorporating both traditional ecological knowledge (TEK) and western science into wildlife management practices. Examples of such interwoven practices are given in the article like the Heiltsuk grizzly bear population, the Sahtu Dene caribou populations around Great Bear Lake, Cree Nation walleye populations of Mistissini, bison reintroduction of the Blackfeet Indian reservation, the caribou management of Taku River Tlingit First Nation, the Biigtigong Nishnaabeg moose population, and the Nisga’a salmon population.

This article also brings to light that there is no universally accepted definition of TEK, however, one commonly cited definition is given from ecologist Fikret Berkes; “a cumulative body of knowledge , practice and belief, evolving by adaptive processes and handed down through generations by cultural transmission, about the relationship of living beings (including humans) with one another and with their environment.”

Comparisons are made between TEK and western science including; western science is often compartmentalized dealing with a specific question about a specific part of the ecosystem versus TEK which is often more holistic. Western science often works under a short time frame (due to politics and funding), whereas TEK can span generations, which can be beneficial to researchers and managers. Indigenous knowledge can work as an early warning system, it recognizes regional differences in ecology that biologists might overlook.

Some difficulties of weaving the two include (but is not limited to); TEK is often discounted by scientists as mythology, elders can be reluctant to share their knowledge, past frictions between scientists and Indigenous peoples has led to strained relations, an the colonial history of settlement has left a lot of distrust. One solution that is provided to overcome some of these barriers includes incorporating TEK into university wildlife courses rather than solely Native studies or anthropology courses, this could help bridge the divide.

“Conservation successes are going to come when Indigenous people are empowered and have their stewardship and governance practices respected and realized.”

References

Learn, J.R. (2020). Two-Eyed Seeing: Interweaving Indigenous knowledge and Western science. The Wildlife Professional, 14 (4), 17-26. https://www.wildlife.org