#Traditional ecological knowledge

[nutnoce]

Fire suppression p.1 & p.2: “Flame Retardant” & “Building Potential” Inspired by the PEM's ‘Our Time on Earth’ exhibit

I was gladly surprised to see the exhibit’s various optimistic installations, especially the building materials of the future. As a forestry student I am beginning to understand our relationship to our forests differently. In the US, forest policy which aimed to suppress wildfires has contributed to a century-long build up of fuel that would otherwise have been cleared by controlled burns or small spontaneous ground fires. Indigenous peoples shaped the forests of the Americas to require these controlled burns. More and more I realize that indigenous knowledge and collaboration is a necessary part of the stewardship of future. A concept which is present at large at the museum but also specifically within Our Time on Earth. Getting a ‘sustainable’ amount of lumber from our forest still disregards the health and purpose of these trees to a diverse and complex ecosystem. It is essential that we diversify our building material, to include carbon-negative things like mycelium! Natural resources that are close by, and at hand in our local environment, which doesn’t require chopping down a tree 3000 miles away and transporting it to the US. We need local resources whose collective cultivation lead to a sense of community and collaboration. A better future!

My thanks to lane.m.artin for collaborating with me for p.2!

[appalachianfuturism]

“It is simply impossible to overstate both the importance of the buffalo to the Indian people and the damage that was done when the buffalo were nearly wiped out,” ITBC President Ervin Carlson said in a statement. “By helping tribes reestablish buffalo herds on our reservation lands, the Congress will help us reconnect with a keystone of our historic culture as well as create jobs and an important source of protein that our people truly need.”

[queering-ecology]

All my relatives: Exploring Lakota ontology, belief, and ritual. Posthumus DC (2022)

This is a book all about Lakota traditional beliefs and therefore has a lot of information connected to Mitakuye Oyasin. “At the heart of both Lakota religious continuity and innovation is an underlying animist ontological orientation, a basic way of seeing, understanding, and being in the world that extends personhood— in the form of a soul or spirit— to nonhuman life- forms.” This is expressed with ‘Mitakuye Oyasin’ –meaning ‘all my relatives’ or ‘we are all related’, which refers not only to human kinship but also to the relationship shared by all life-forms, both human and nonhuman, and the reciprocal obligations, responsibilities, and mutual respect that naturally extend from it” (14).

This repeats much of the ideas from similar definitions: belief in the connection between all life, relationships, the power the phrase has. It also gives a lot of words to help define these beliefs in academic language. Another important thing to point out is the way mitakuye oyasin is recognized as being part of Lakota innovation; my goal here is to use mitakuye oyasin to an innovation of queer ecology–hopefully add to the conversation.

“The normative cultural values encompassed by mitákuye oyásʾį are the very foundation of kinship, relational ontology, and the overarching interspecies collective, of which humans are only one hoop, one oyáte ‘people, nation, tribe’, in the company of many others. The key constituents of this animist ontology and worldview, of mitákuye oyásʾį, are persons, a category that extends beyond human beings to nonhuman or other- than- human persons. [...] Importantly, the Lakota worldview sees humans as the least knowledgeable and powerful beings, requiring the most aid and pity, upending the common Western biblical assumption that humans have dominion to rule over all other life- forms and subdue the earth (see V. Deloria 1999, 50; 2009, 99– 100). For the Lakotas, the seed of all life is wakʿą ‘sacrality, mystery, divinity’; ́ hence all life- forms share a generalized interiority, whether human or nonhuman.”

This is important information to support my argument. Queer ecology is very critical of Western beliefs and dichotomies that separate humans from nature and thereby present mankind as the ultimate lifeform (anthropocentrism). There are many essays and articles that examine the influence Christianity has had on the colonialist project (Gaard is the first that comes to mind). The Lakota worldview of being the ‘younger siblings’ of creation are supported by science in that ‘humans’ as a 'species' haven’t existed all that long in comparison to other 'species' and like many indigenous cultures, Lakota people knew the key to knowing nature was to learn from the world around us, as the author later confirms:

“Deloria explains that “the oldest traditions say that humans learned politeness and courtesy from the animals. . . . Generations of elders had already observed the behavior of birds . . . and decided that emulating them was the proper way for humans to act” (V. Deloria 2009, 123). Standing Bear (2006a, 56) substantiates this, writing, “The Lakota enjoyed his association with the animal world. For centuries he derived nothing but good from animal creatures. From them were learned lessons in industry, fidelity, and many virtues and much knowledge.” (50-51) 

In the author’s footnotes is Vine Deloria’s examination of mitakuye oyasin that is, I feel, a great support of my claim:

“Vine Deloria refers to mitákuye oyásʾį as the ‘Indian principle of interpretation/observation,’ calling it “a practical methodological tool for investigating the natural world and drawing conclusions about it that can serve as guides for understanding nature and living comfortably within it. . . . We observe the natural world by looking for relationships between various things in it. . . . This concept is simply the relativity concept as applied to a universe that people experience as alive and not as dead or inert” (1999, 34). (Posthumus 2022 p219 f)

Queer ecology’s goal in many ways is to critique the ways the Western scientific paradigm has created inequity. Many are seemingly searching for solutions and answers to the problems that have been perpetuated by the colonial empire, supported as it is by western science. 

While we must always, always be careful of appropriation and misappropriation–I contend that the solutions are not ones that need to be ‘discovered’ or solved in the way that Western science is so often searching for–advancement, the future…but rather, the answers are in what has always been there…and it’s simply a matter of observation. 

[neat-deadandlive-things]

My goal is to read 30 books this year. I basically stopped reading for fun in grad school so now I'm trying to make up for lost time. There have been lots of fun fiction reads already (this is the year of fantasy romance apperently), but here is my non-fiction stack. Clearly it has a strong theme to it.

[solarpunkbusiness]

Indigenous communities have sustained and coexisted with their ecosystems for centuries, holding wisdom about local forests and biodiversity. Integrating their traditional ecological knowledge (TEK) with technological approaches can enhance the effectiveness of restoration initiatives while ensuring holistic, culturally sensitive, and sustainable solutions.

Organizations like PRISMA in El Salvador and FOCEN in Mexico exemplify this synergy by integrating cutting-edge tools with community needs. 

PRISMA's use of satellite data and local knowledge has enabled targeted reforestation efforts, leading to measurable increases in forest cover and biodiversity. Similarly, FOCEN's collaboration with Global Forest Watch has facilitated real-time monitoring of Monarch butterfly habitat, empowering local communities to detect and respond to threats more effectively.

These partnerships demonstrate the transformative potential of combining technology with community-driven conservation initiatives, paving the way for a more collaborative and sustainable future.

By recognizing the value of Traditional Ecological Knowledge and actively seeking collaboration with Indigenous communities, we can leverage the combined strengths of traditional wisdom and technological advancements to create more effective restoration strategies that benefit both the environment and the people who depend on it.

[wildlifetracker]

Great mullein, Verbascum thapsus

Native to Europe, Northern Africa, and Asia, and invasive throughout the United States and Australia. It has many traditional uses, including to treat lung ailments and skin irritations. It's also known as "natures toilet paper" due to its large and soft leaves.

[tinyurbanwilderness]

Politically, we stand at a precipice and it’s worrisome. 🇺🇸 One thing I’m rejoicing in today is the native plant movement is reaching the masses. We need to listen to traditional indigenous knowledge to heal the land.

[knightotoc]

I hope it's okay to add on this video I saw the other day on this subject:

What I was taught growing up: Wild edible plants and animals were just so naturally abundant that the indigenous people of my area, namely western Washington state, didn't have to develop agriculture and could just easily forage/hunt for all their needs.

The first pebble in what would become a landslide: Native peoples practiced intentional fire, which kept the trees from growing over the camas praire.

The next: PNW native peoples intentionally planted and cultivated forest gardens, and we can still see the increase in biodiversity where these gardens were today.

The next: We have an oak prairie savanna ecosystem that was intentionally maintained via intentional fire (which they were banned from doing for like, 100 years and we're just now starting to do again), and this ecosystem is disappearing as Douglas firs spread, invasive species take over, and land is turned into European-style agricultural systems.

The Land Slide: Actually, the native peoples had a complex agricultural and food processing system that allowed them to meet all their needs throughout the year, including storing food for the long, wet, dark winter. They collected a wide variety of plant foods (along with the salmon, deer, and other animals they hunted), from seaweeds to roots to berries, and they also managed these food systems via not only burning, but pruning, weeding, planting, digging/tilling, selectively harvesting root crops so that smaller ones were left behind to grow and the biggest were left to reseed, and careful harvesting at particular times for each species that both ensured their perennial (!) crops would continue thriving and that harvest occurred at the best time for the best quality food. American settlers were willfully ignorant of the complex agricultural system, because being thus allowed them to claim the land wasn't being used. Native peoples were actively managing the ecosystem to produce their food, in a sustainable manner that increased biodiversity, thus benefiting not only themselves but other species as well.

So that's cool. If you want to read more, I suggest "Ancient Pathways, Ancestral Knowledge: Ethnobotany and Ecological Wisdom of Indigenous Peoples of Northwestern North America" by Nancy J. Turner

[pomacanthidae]

Running to the Forests

To love something is to let it go, to love something is to allow it to exist free from the confines of your perception. To love the forest is to allow it to burn in search of greatness, and to love the burnt trees is to allow them time and space to regenerate.

We the people cannot be separated from the branches of the trees, humans have been on the continent of North America for tens of thousands of years, and generations of people have grown up among the pines.

Here in Western Montana, you can see the smoke across the horizon, another reminder the people here have been removed from the land they love. It's not that they would not allow the burns, on the contrary, but the new methods of forest stewardship are not those that show love to the lands. Culturally important species, those that hold a place in societal practice and often in spirituality, are being choked by "common sense".

To assume with fire comes damage is understandable, we can see the smoky ghosts of ponderosas and fir, and run our hands across the blackened bark until we too are covered in a layer of char. The next season, among black spires and broken branches, the huckleberries and the deer and the other brothers and sisters of the forest will come. The trees will sprout again, cones opened by the flames, growing green toward the sky like their ancestors have for generations. There is beauty in the desolation, for it is merely a new beginning, not a time of destruction.

And just like the trees, sometimes humans need to let themselves burn to bring forth more beauty. Sometimes we need to let what comes, come, and what may be, be. Fill yourself with wildfire smoke, let the fire open pinecones of hope and potential, and bring forth the worlds inside your heart.

[just-a-cup-of-anxietea]

Watching this for the Aboriginal Worldviews and Education course on coursera, and omg. The youtube description: "Babakiueria (Barbeque Area) is a 1986 Australian satirical film on relations between Aboriginal Australians and Australians of European descent." If you have half an hour, I highly recommend!

[queering-ecology]

Eluding Capture: The Science, Culture, and Pleasure of “Queer” Animals by Stacy Alaimo (final)

Eluding Capture

“A universe of differing naturecultures, propelled by the pursuit of pleasure as well as other forces, can hardly serve as a foundation for biological reductionism, gender essentialism, heteronormativity, or models of human exceptionalism” (64).

Researchers (Vasey et al) in their investigation of female-female mounting behavior concluded that this behavior is ‘female typical’ and not some attempt at executing ‘male mounting behavior’. “The macaques may remind us of Judith Butler’s argument that homosexuality is not an imitation of heterosexuality” (65).

Most feminist theory distinguishes between sex and gender, positing ‘gender’ as cultural, and thus solely a human construct  (65). But Roughgarden, on the other hand, sees gender in nonhuman animals, defining it as “the appearance, behavior, and lived history of a sexed body” (2004, 27) (65). Many species have more than three genders.

The white throated sparrow apparently has “four genders, two male, two female”—these genders are distinguished by either a white stripe or a tan tripe and correspond to aggressive an territorial versus accommodating behaviors. 90% of the breeding involves a tan stripe bird (of either sex) with a white stripe bird (of either sex) (9) (65).

The call by researchers like Haraway to see animals as ‘other worlds, replete with significant otherness’ (2003, 25) is useful when trying to make sense of the sheer multitude and complexity of animal cultures that don’t fit within human—even feminist, even queer, models. These ‘queer species’ are queer in a multitude of ways but rarely do any of them correspond to modern categories of gay or lesbian.

Queer ecologists such as Roughgarden and Bagemihl argue that “many non-Western cultures have a greater knowledge of and appreciation for the sexual diversity of the nonhuman world” and that “contemporary theoretical accounts of sexual diversity pale next to both the scientific account of animal sexuality and knowledge systems of particular indigenous groups, who recognize sexual diversity” (66).

“The animal world—right now, here on earth—is brimming with countless gender variations and shimmering sexual possibilities: entire lizard species that consist only of females who reproduce by virgin birth and also have sex with each other; or some multigendered society of the Ruff, with four distinct categories of male birds, some of whom court and mate with one another; or female Spotted Hyenas and Bears who copulate and give birth through their ‘penile’ clitorides, and male Great Rheas who possess ‘vaginal’ phalluses (like the females of their species) and raise young in two-father families; or the vibrant transsexualities of coral reef fish, and the dazzling intersexualities of gynandromorphs and chimeras. In their quest for ‘postmodern’ patterns of gender and sexuality, human beings are simply catching up with the species that have preceded us in evolving sexual and gender diversity—and aboriginal culture have long recognized this” (1999, 260-61)( 66).

Despite our endless attempts at rationalization and categorization and trying to make sense of the world, the sheer diversity and multiplicity among animal sexuality and gender, sex, reproduction and childrearing still makes our minds boggle. These moments of wonder ignite the sense that suddenly the world is not only “more queer than one could have imagined, more surprisingly itself, meaning that it confounds our categories and systems of understanding”….queer animals elude perfect modes of capture. By doing so, “queer animals dramatize emergent worlds of desire, action, agency and interactivity that can never be reduced to a background or resource against which the human defines himself” (67).

“Is the diversity of sexual behavior that we can observe in nature anything other than mindbogglingly beautiful?” (Homosexual Behavior in Animals: An Evolutionary Perspective by Volker Sommer, 2006 370).

“Nature’s inventiveness far outruns our meager ability to categorize her productions,” and “the sheer inventiveness—exuberance—of nature overwhelms” (68).

“World is crazier and more of it than we think” (Louis MacNeice) “The most beautiful thing we can experience is the mysterious. It is the source of all true art and science. He whom this emotion is a stranger, who can no longer pause to wonder and stand rapt in awe, is as good as dead: his eyes are closed” (Albert Einstein)

Sexual diversity in nature, is not only interesting from a scientific standpoint but these phenomena are also ‘capable of inspiring our deepest feelings of wonder and our most profound sense of awe’ (1999, 6) (68). Which the writer hopes will inspire greener politics and greater interest in the topic of 'significant otherness' in nonhuman animals.

This brings to mind for me, the concept of Wakan Tanka; The Great Mystery. Wakan Tanka is a Lakota concept of all that is still a mystery, that cannot be understood, and the great beyond—the cosmos and all that is not known yet here on Earth. I connect this to the previous text because to me, the indigenous people have always had this sense of appreciation, wonder and love for the mysterious and the diversity of our world.

[auressea]

the mini warp samples! On a tiny Navajo vertical loom!

My bf got this dye chart with local plants at an art thrift store! 🍂

[trails-to-sustainability]

TRADITIONAL ECOLOGICAL KNOWLEDGE (TEK)

Unlock ancient wisdom with Traditional Ecological Knowledge (TEK). Explore the fusion of indigenous insight and modern science for sustainable living.

Traditional Ecological Knowledge (TEK), also known as Indigenous Knowledge or Native Science, refers to the evolving knowledge acquired by indigenous people over hundreds or thousands of years through direct contact with the environment. For a long time, TEK based on native peoples’ experience in dealing with nature and natural resources for thousands of years have been overlooked by the modern…