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Journal articles on the topic 'Traditional ecological knowledge'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Kimmerer, Robin. "TRADITIONAL ECOLOGICAL KNOWLEDGE SECTION." Bulletin of the Ecological Society of America 85, no. 4 (October 2004): 195–97. http://dx.doi.org/10.1890/0012-9623(2004)85[195:teks]2.0.co;2.

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2

Kimmerer, Robin Wall. "TRADITIONAL ECOLOGICAL KNOWLEDGE SECTION." Bulletin of the Ecological Society of America 86, no. 4 (October 2005): 270–71. http://dx.doi.org/10.1890/0012-9623(2005)86[270:teks]2.0.co;2.

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3

Kimmerer, Robin W. "TRADITIONAL ECOLOGICAL KNOWLEDGE SECTION." Bulletin of the Ecological Society of America 87, no. 4 (October 2006): 312–14. http://dx.doi.org/10.1890/0012-9623(2006)87[312:teks]2.0.co;2.

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4

Silva Rivera, Evodia, Citlalli López Binnqüist, and Juan Carlos A. Sandoval Rivera. "A Critical Alternative Approach to Development: Traditional Ecological Knowledge: Traditional Ecological Knowledge." International Journal of Social Sustainability in Economic, Social, and Cultural Context 18, no. 2 (2022): 47–60. http://dx.doi.org/10.18848/2325-1115/cgp/v18i02/47-60.

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5

Bowers, K. "Learning from Traditional Ecological Knowledge." Ecological Restoration 23, no. 3 (January 1, 2005): 149. http://dx.doi.org/10.3368/er.23.3.149.

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6

YIN, Lun, and Xiaohan Zhang. "Traditional knowledge." Das Questões 10, no. 1 (July 14, 2020): 104–8. http://dx.doi.org/10.26512/dasquestoes.v10i1.32550.

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The Tibetan traditional language not only contains the worldview of the Tibetan people, but also holds significant traditional ecological knowledge that can show us alternatives to conserve biodiversity and adapt to climate chance. For indigenous peoples and local communities biodiversity is not only a matter of resource, but also a social and cultural phenomenon. And the impact of climate change on biodiversity is not only an environmental problem, but also an issue of spirit and belief.

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7

Ikeke, Mark Omorovie. "Ecophilosophy and African traditional ecological knowledge." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 1 (2018): 228–40. http://dx.doi.org/10.15290/idea.2018.30.1.17.

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Ecophilosophy is concerned with the critical study of ecological issues. It critiques the human- earth relationship advocating for friendly treatment of the environment. Philosophy’s interests in the environmental crisis dates back to the late 1960s. Among those who were at the forefront are Holmes Rolston III, Thomas Berry, and Richard Routley. The philosophical movement towards the environment was also inspired by Rachel Carson’s 1962 book, Silent Spring, Garrett Hardin’s The Tragedy of the Commons, Lynn White’s 1967 article, The Historical Roots of the Ecological Crisis, Paul Ehrlich’s Population Bomb, and so forth. It is not that before the 1960s philosophers have not spoken about the environment. The unfortunate thing was that most of the philosophers that had spoken about the environment merely saw the environment or nature from a utilitarian perspective and nature was perceived as an object to be studied, evaluated and conquered without concern for environmental wellbeing. Yet, when the philosophic turn towards the environment began even till today, most of the voices are those of western and Euro-centric philosophers. Indigenous voices and wisdoms from non-western cultures are often ignored. The purpose of this paper is to argue for the place of African traditional ecological knowledge in ecophilosophy and environmental ethics. Through the method of critical analysis, what constitutes African traditional ecological knowledge and its place in global environmental ethics is examined. The paper finds and concludes that global environmental ethics will be incomplete and weakened without the inclusion of African traditional ecological knowledge.

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8

Wennberg, Harriet. "Our Need for Traditional Ecological Knowledge." Journal of Traditional Building, Architecture and Urbanism, no. 2 (November 10, 2021): 455. http://dx.doi.org/10.51303/jtbau.vi2.534.

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9

Gómez-Baggethun, Erik, and Victoria Reyes-García. "Reinterpreting Change in Traditional Ecological Knowledge." Human Ecology 41, no. 4 (May 7, 2013): 643–47. http://dx.doi.org/10.1007/s10745-013-9577-9.

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10

Laudari, Dhruba. "Implication of Traditional Ecological Knowledge on Forest Resource Management." Himalayan Journal of Sociology and Anthropology 4 (May 9, 2011): 77–90. http://dx.doi.org/10.3126/hjsa.v4i0.4669.

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The primary approaches within contemporary ecological anthropology are cultural ecology, historical ecology, political ecology and spiritual ecology. The cumulative approach developed on by fusing these approaches is applied dimension of ecological anthropology known as environmental anthropology. Human populations have ongoing contact and impact upon the land, climate, plant and animal species in their vicinities and these elements of their environment have reciprocal impacts on humans. The theme of traditional ecological knowledge is important for the consideration of a broad range of question related to nature-environment relations. Different groups of people in various parts of the world perceive and interact with nature differently, and have different traditions of environmental knowledge. Their perceptions and knowledge are partly shaped by their values, worldview and environmental ethics. In the exploration of environmental ethics and religion toward an ecologically sustainable society, indigenous peoples and traditional ecological knowledge have attracted considerable attention from both scholars and popular movements. The lesson from this ield study, under the theoretical outline of cultural and human ecology includes the importance of cultural conservation of forest resources, adaptive management, uses of traditional ecological knowledge and development of religious/spiritual conservation ethic. This may contribute to the development of an interdisciplinary conservation science with a more sophisticated understanding of social-ecological interactions. The indings thus could be used for formulating better policies for sustainable management of forest/natural resources. DOI: http://dx.doi.org/10.3126/hjsa.v4i0.4669 Himalayan Journal of Sociology and Anthropology Vol.IV (2010) 77-90

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11

Brooks, Lisa T., and Cassandra Brooks. "The Reciprocity Principle and Traditional Ecological Knowledge." International Journal of Critical Indigenous Studies 3, no. 2 (June 1, 2010): 11–28. http://dx.doi.org/10.5204/ijcis.v3i2.49.

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In this article we tell the story of a Wabanaki sagamore who travelled from the Presumpscot River (in present-day Maine, United States) to Boston in 1739 to protest the damming of the river that he “belongs to,” and on which his people depended for sustenance. In this account of the first documented dam protest in New England, we explore the notion of belonging and the social and ecological reciprocity embedded in that concept. Working with multiple disciplinary approaches, combining history and ecology within an Indigenous studies framework, we demonstrate that the reciprocal relationships and associated responsibilities between indigenous peoples and their environments are the very foundation of indigenous traditional ecological knowledge (ITEK). We show the complicated process through which Wabanaki communities sought to bring English settlers into this worldview and the conflicts that arose when colonists failed to engage in social and ecological reciprocity. Finally, we consider the implications of this local example within a contemporary, global context, drawing attention to the recently adopted United Nations Declaration on the Rights of Indigenous Peoples. In telling this story, we hope to learn from the past and look to a future where reciprocal and responsible relationships between and amongst communities and our environments are realized.

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12

N. ANDERSON, EUGENE. ":Traditional Ecological Knowledge and Natural Resource Management." American Anthropologist 109, no. 3 (September 2007): 571–72. http://dx.doi.org/10.1525/aa.2007.109.3.571.

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13

Hong, Sun-Kee, Priscilla Wehi, and Hiroyuki Matsuda. "Island biocultural diversity and traditional ecological knowledge." Journal of Marine and Island Cultures 2, no. 2 (December 2013): 57–58. http://dx.doi.org/10.1016/j.imic.2013.11.005.

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14

Cavalcanti, Clóvis. "Economic Thinking, Traditional Ecological Knowledge and Ethnoeconomics." Current Sociology 50, no. 1 (January 2002): 39–55. http://dx.doi.org/10.1177/0011392102050001004.

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15

Pierotti, Raymond, and Daniel Wildcat. "TRADITIONAL ECOLOGICAL KNOWLEDGE: THE THIRD ALTERNATIVE (COMMENTARY)." Ecological Applications 10, no. 5 (October 2000): 1333–40. http://dx.doi.org/10.1890/1051-0761(2000)010[1333:tektta]2.0.co;2.

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16

Khalvati, Mohammadali, Ikway Michine (Yvonne Fulton), Wabiska Mukwa (Zane Bell), and Mary Jane Metatawabin. "Traditional ecological knowledge: Impact on commercial health." Journal of Commercial Biotechnology 17, no. 2 (January 11, 2011): 131–33. http://dx.doi.org/10.1057/jcb.2010.35.

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17

Zedler, Joy B. "Integrating traditional ecological knowledge with adaptive restoration." Ecosystem Health and Sustainability 2, no. 6 (June 2016): e01222. http://dx.doi.org/10.1002/ehs2.1222.

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18

Martin, Jay F., Eric D. Roy, Stewart A. W. Diemont, and Bruce G. Ferguson. "Traditional Ecological Knowledge (TEK): Ideas, inspiration, and designs for ecological engineering." Ecological Engineering 36, no. 7 (July 2010): 839–49. http://dx.doi.org/10.1016/j.ecoleng.2010.04.001.

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19

Kim, GoWoon, Rahul Vaswani, Wanmo Kang, Miri Nam, and Dowon Lee. "Enhancing Ecoliteracy through Traditional Ecological Knowledge in Proverbs." Sustainability 9, no. 7 (July 6, 2017): 1182. http://dx.doi.org/10.3390/su9071182.

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20

Robbins, Paul, and Fikret Berkes. "Sacred Ecology: Traditional Ecological Knowledge and Resource Management." Economic Geography 76, no. 4 (October 2000): 395. http://dx.doi.org/10.2307/144393.

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21

Armstrong, Melissa, Robin W. Kimmerer, and Judith Vergun. "Education and research opportunities for traditional ecological knowledge." Frontiers in Ecology and the Environment 5, no. 4 (May 2007): w12—w14. http://dx.doi.org/10.1890/1540-9295(2007)5[w12:earoft]2.0.co;2.

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22

DREW, JOSHUA A. "Use of Traditional Ecological Knowledge in Marine Conservation." Conservation Biology 19, no. 4 (June 30, 2005): 1286–93. http://dx.doi.org/10.1111/j.1523-1739.2005.00158.x.

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23

Liu, Yan. "Ecological Education in Rural China: Rediscovering Traditional Knowledge." Diaspora, Indigenous, and Minority Education 2, no. 4 (October 17, 2008): 259–75. http://dx.doi.org/10.1080/15595690802352846.

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24

Tamou, C., I. J. M. de Boer, R. Ripoll-Bosch, and S. J. Oosting. "Traditional ecological knowledge underlying herding decisions of pastoralists." Animal 12, no. 4 (2018): 831–43. http://dx.doi.org/10.1017/s1751731117002130.

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25

Ford, Jesse, and Dennis Martinez (O'odham/Chicano). "Traditional Ecological Knowledge, Ecosystem Science, and Environmental Management." Ecological Applications 10, no. 5 (October 2000): 1249–50. http://dx.doi.org/10.1890/1051-0761(2000)010[1249:tekesa]2.0.co;2.

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26

Berkes, Fikret, Johan Colding, and Carl Folke. "REDISCOVERY OF TRADITIONAL ECOLOGICAL KNOWLEDGE AS ADAPTIVE MANAGEMENT." Ecological Applications 10, no. 5 (October 2000): 1251–62. http://dx.doi.org/10.1890/1051-0761(2000)010[1251:roteka]2.0.co;2.

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27

McGregor, Deborah. "Traditional ecological knowledge and the two—row wampum." Biodiversity 3, no. 3 (August 2002): 8–9. http://dx.doi.org/10.1080/14888386.2002.9712586.

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28

Van Lopik, William. "Traditional ecological knowledge in the tribal college classroom." Journal of Environmental Studies and Sciences 2, no. 4 (October 27, 2012): 341–45. http://dx.doi.org/10.1007/s13412-012-0095-7.

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29

Wohangara, Retang, Ridwan Sanjaya, and Benny D. Setiyanto. "Sumbanese’s Traditional Ecological Knowledge (TEK): Warung Hupu Liku Ritual and Ecological Ethics." Celt: A Journal of Culture, English Language Teaching & Literature 23, no. 2 (December 30, 2023): 223–35. http://dx.doi.org/10.24167/celt.v23i2.9812.

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Traditional communities have long been recognized as actors practicing nature-friendly behaviors. They are commonly deemed the champion of sustainable lifestyles. Since the 1980s, there has been a call to learn the so-called Traditional Ecological Knowledge (TEK) embraced by traditional communities. One of the reasons is that the issues of climate crises should be addressed and tackled from various corners. This article attempts to delineate a TEK, an ecological ritual practiced by the traditional community living on the island of Sumba. The ritual, called WHL (warung hupu liku, which means giving the rope tips back [to nature]), could give us an idea of how the community perceives their relationship with natural surroundings, which in turn, exposes their ecological ethics. Primary research data were collected through interviews with four experts of Sumbanese culture/environmental activists and two ritual speakers (wunang). The research reveals that WHL ritual portrays the Sumbanese’s worldview of the human-nature relationship. WHL gives an idea of the Sumbanese ecological ethics, covering reciprocity with nature, mutual respect, modesty in consumption, and sustainable use of natural resources. Because Indonesia is rich in TEK, this time-enduring knowledge and practice should be exposed as a valuable contribution to ecological discourses and policies. The discussion on Sumbanese WHL suggests that traditional and modern approaches could work in tandem to address current environmental issues.

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30

Mackenzie, Kierin, John Pirker, and Femke Reitsma. "Towards a SpatioTemporal Data Model for Traditional Ecological Knowledge/Indigenous Knowledge." Cartographica: The International Journal for Geographic Information and Geovisualization 55, no. 1 (March 2020): 29—XX. http://dx.doi.org/10.3138/cart-2017-0027.

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31

Peters, Evelyn J. "Views of traditional ecological knowledge in co-management bodies in Nunavik, Quebec." Polar Record 39, no. 1 (January 2003): 49–60. http://dx.doi.org/10.1017/s0032247402002759.

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Although there is increasing recognition that traditional ecological knowledge can make important contributions to environmental and resource-management issues, there are also indications that its use in co-management committees has not been straightforward. Three main sets of challenges have been documented — differences in knowledge systems between western scientific and traditional ecological knowledge, the relatively powerful position of western science and scientists in comparison to traditional ecological knowledge and its users, and challenges in documenting and presenting traditional ecological knowledge. This paper reports the results of a study that surveyed members of co-management committees established in Nunavik, northern Quebec, pursuant to the James Bay and Northern Quebec Agreement to explore their perspectives on these issues. Three elements emerged from this study. They are the complex and sometimes contradictory nature of the views that committee members held about traditional ecological knowledge, the active role of the Inuit in attempting to shape how traditional ecological knowledge is used in decision-making, and the need for documentation of, and research funding for, the collection of traditional ecological knowledge.

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32

Manningtyas, Rosyi Damayanti T., and Katsunori Furuya. "Traditional Ecological Knowledge versus Ecological Wisdom: Are They Dissimilar in Cultural Landscape Research?" Land 11, no. 8 (July 22, 2022): 1123. http://dx.doi.org/10.3390/land11081123.

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Research into traditional ecological knowledge has become a reference in environmental management. This is followed by ecological wisdom that has emerged and has become a new discourse in landscape planning and design. However, traditional ecological knowledge and wisdom are similar in research and confounding when determining the research scope. Therefore, this study aims to define the distinction between traditional ecological knowledge and ecological wisdom in research through a systematic review of research articles, book chapters, and reviews published from 2017 to 2021. The selected primary studies were analyzed using bibliometric analysis run by VOS Viewer, followed by comparative analysis towards thematic codes. The coding process for the comparative analysis was conducted using NVivo. This study found that research on traditional ecological knowledge and ecological wisdom converges, especially on the topic of indigenous cultural capital, ecosystem services, and sustainability. The distinction between TEK and EW lies in their definition, agent, source, and scope. We propose a conceptual framework to understand the relationship between TEK and EW in the cultural landscape and clarify the scope of the analysis in this research. This study would help scholars develop research on both topics precisely and avoid bias in the theoretical discussion.

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33

Molnár, Zs, and D. Babai. "Inviting ecologists to delve deeper into traditional ecological knowledge." Trends in Ecology & Evolution 36, no. 8 (August 2021): 679–90. http://dx.doi.org/10.1016/j.tree.2021.04.006.

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34

Mohd Ayob, Norizawati, Norhasimah Ismail, and Tarmiji Masron. "Traditional and Local Ecological Knowledge for Land Use Mapping." Applied Mechanics and Materials 747 (March 2015): 306–9. http://dx.doi.org/10.4028/www.scientific.net/amm.747.306.

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Land use changes are a key driver in global environmental changes and had a significant impact on the climate at all scales. Various human activities that took place thousands of years ago have an impact on the earth's surface. Today, with the limited supply and high demand, land use crisis became a big issue for the most countries. Changes in land use are not actually only providing a history of the area, but it also describes the way of life of its local communities. In the interdisciplinary research for land use study, cultural values, knowledge and perceptions of knowledge has been recognized as a major factor in determining the adopted approach applied in land use management in that area. Therefore, this paper tries to evaluate the role and potential of the integration of TLEK and GIS in mapping the series of changes in land use.Keyword: Local knowledge, TLEK, land use mapping & conceptual framework

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35

Hosen, Nadzirah, and Hitoshi Nakamura. "Traditional Ecological Knowledge in Climate Change Adaptation: A review." Asian Journal of Behavioural Studies 5, no. 19 (August 31, 2020): 59–71. http://dx.doi.org/10.21834/ajbes.v5i19.194.

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Climate change puts indigenous people at greater risk than others. Nevertheless, because of their intimate knowledge of their land, indigenous peoples' traditional ecological knowledge (TEK) could be the answer to fighting climate change. This paper aims to explain the role that TEK plays in responding to climate change. Document analysis included grey literature as well as peer-reviewed literature and project websites linked to indigenous climate change adaptation knowledge. The findings show that TEK not only helps indigenous people cope with environmental and climate pressures, but also promotes socio-ecological system resilience. Keywords: climate change adaptation; traditional knowledge; traditional ecological knowledge; resilience eISSN 2398-4295 ©2020. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of Association of Malaysian Environment-Behaviour Researchers (AMER); Association of Behavioural Researchers on Asians / Africans / Arabians (ABRA); Centre for Environment-Behaviour Studies (cE-Bs), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia DOI: https://doi.org/10.21834/ajbes.v5i19.194

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36

Tamuli, Anouska. "Living with the River: Traditional Ecological Knowledge of Majuli." Nidan : International Journal for Indian Studies 6, no. 2 (December 2021): 1–13. http://dx.doi.org/10.36886/nidan.2021.6.2.1.

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37

Coope, Jonathan. "How Might Indigenous Traditional Ecological Knowledge (ITEK) Inform Ecopsychology?" Ecopsychology 11, no. 3 (September 1, 2019): 156–61. http://dx.doi.org/10.1089/eco.2019.0005.

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38

Gonzales, Patrisia. "Water-Womb-Land Cosmologic: Protocols for Traditional Ecological Knowledge." Ecopsychology 12, no. 2 (June 1, 2020): 84–90. http://dx.doi.org/10.1089/eco.2019.0030.

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39

Isaac, Gwyneira, Symma Finn, Jennie R. Joe, Elizabeth Hoover, Joseph P. Gone, Clarita Lefthand-Begay, and Stewart Hill. "Native American Perspectives on Health and Traditional Ecological Knowledge." Environmental Health Perspectives 126, no. 12 (December 2018): 125002. http://dx.doi.org/10.1289/ehp1944.

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40

Seltenrich, Nate. "Traditional Ecological Knowledge: A Different Perspective on Environmental Health." Environmental Health Perspectives 126, no. 1 (January 16, 2018): 014002. http://dx.doi.org/10.1289/ehp2391.

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41

Davies, Jocelyn. "Mountain Biodiversity, Land Use Dynamics, and Traditional Ecological Knowledge." Agriculture, Ecosystems & Environment 86, no. 1 (July 2001): 107–9. http://dx.doi.org/10.1016/s0167-8809(01)00141-4.

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42

Reo, Nicholas James, and Kyle Powys Whyte. "Hunting and Morality as Elements of Traditional Ecological Knowledge." Human Ecology 40, no. 1 (December 8, 2011): 15–27. http://dx.doi.org/10.1007/s10745-011-9448-1.

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43

Huntington, Henry P. "USING TRADITIONAL ECOLOGICAL KNOWLEDGE IN SCIENCE: METHODS AND APPLICATIONS." Ecological Applications 10, no. 5 (October 2000): 1270–74. http://dx.doi.org/10.1890/1051-0761(2000)010[1270:utekis]2.0.co;2.

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44

Mackenzie, Kierin, Willington Siabato, Femke Reitsma, and Christophe Claramunt. "Spatio-temporal Visualisation and Data Exploration of Traditional Ecological Knowledge/Indigenous Knowledge." Conservation and Society 15, no. 1 (2017): 41. http://dx.doi.org/10.4103/0972-4923.201391.

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45

Girondot, Marc, and Anna Rizzo. "Bayesian Framework to Integrate Traditional Ecological Knowledge into Ecological Modeling: A Case Study." Journal of Ethnobiology 35, no. 2 (July 2015): 337–53. http://dx.doi.org/10.2993/etbi-35-02-337-353.1.

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46

de Sousa, Wandicleia Lopes, Diego Maia Zacardi, and Thiago Almeida Vieira. "Traditional Ecological Knowledge of Fishermen: People Contributing towards Environmental Preservation." Sustainability 14, no. 9 (April 19, 2022): 4899. http://dx.doi.org/10.3390/su14094899.

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Studies on traditional ecological knowledge are relevant from the point of view of valuing traditional populations and environmental preservation of ecosystems throughout the planet. We aim to analyze the environmental preservation practices transmitted from the traditional ecological knowledge (TEK) of traditional fishermen. In this narrative literature review, we rely on information available in articles available in the Web of Science database. We inductively analyzed the convergences and divergences of the articles. Studies on TEK are spread around the world, with an emphasis on Brazil. Studies on TEK by fishermen demonstrate the importance of recording the memory of actions in the effort of transmitting traditional ecological knowledge, helping in the process of management and conservation of natural resources in different environments.

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47

Olson, Elizabeth Anne. "Anthropology and Traditional Ecological Knowledge: A Summary of Quantitative Approaches to Traditional Knowledge, Market Participation, and Conservation." Culture, Agriculture, Food and Environment 35, no. 2 (December 2013): 140–51. http://dx.doi.org/10.1111/cuag.12017.

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48

Bhattacherjee, Monalisa, and Sweta Sinha. "Sustainability lessons in traditional Bengali proverbs." Ecocycles 9, no. 3 (2023): 78–89. http://dx.doi.org/10.19040/ecocycles.v9i3.352.

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By employing an exploratory sequential mixed method, the present article examined the traditional ecological knowledge (TEK) and the ecological components of traditional Bengali proverbs (Khanar bacan), which is almost on the verge of extinction. Subsequently, we surveyed the current generation to assess their familiarity with these proverbs and explore connections between their understanding and eco-literacy. Our investigation encompassed 150 ecological proverbs, illustrating an understanding of ecological patterns and sustainability. The qualitative examination of the proverbs revealed the ecological component of scientific understanding of environmental patterns and cosmology. The proverbs are embedded with an ecosophy that appreciates the interconnectedness between the social systems and the surrounding ecology. The survey pointed out that participants whose residences belong to urban areas are not very familiar with the Khanar bacan. In contrast, the rural participants performed better in identifying the proverbs. Notably, the findings also indicated that the participants who were familiar with the proverbs demonstrated accuracy in responding to questions with TEK-based perspectives. The study underscores the efficacy of proverbs in cultivating ecoliteracy among the Bengali folk. Again, it presented a grim picture of the Bengal youth who are obscuring the indigenous knowledge in their minds and are becoming more susceptible to ecological catastrophe. In fact, the well-being of both humans and the environment is interconnected. Therefore, there is a dire need to protect indigenous knowledge because it provides a novel way to reduce the human-nature divide.

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49

Kinch, Rosemary A., Andrew J. Bobilya, Brad Daniel, and Sara Duncan. "Indigenous Storytelling, Cherokee Traditional Ecological Knowledge, and Place-Based Education." Journal of Outdoor Recreation, Education, and Leadership 14, no. 4 (October 21, 2022): 55–70. http://dx.doi.org/10.18666/jorel-2022-11601.

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Indigenous storytelling is a transaction between narrators and audiences that can be expressed through Traditional Ecological Knowledge (TEK). TEK narratives, such as those of the Eastern Band of Cherokee Indians (EBCI), can demonstrate ecological literacy by empowering audiences to co-create their engagement with the local environment of that Indigenous society and its TEK. Place-based education integrates such experiential relationships with ecological systems into progressive learning and holistic well-being. TEK stories can describe how those interactions promote inclusive sustainability with local places prioritized by place-based education. To date, no known research has investigated the integration of Cherokee TEK narratives with place-based curricula for middle school students. This study explored middle school student’s interpretations of a collaborative experience that integrated place-based education, EBCI TEK narratives, and the local environment. As participants reflected on their experience, three major themes emerged through narrative inquiry analysis: cultural literacy, well-being, and respecting nature.

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50

Smithers, Gregory D. "Beyond the “Ecological Indian”: Environmental Politics and Traditional Ecological Knowledge in Modern North America." Environmental History 20, no. 1 (January 2015): 83–111. http://dx.doi.org/10.1093/envhis/emu125.

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