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Traditional Ecological Knowledge (TEK), described as the relationship between Indigenous peoples and the ecosystem, has always been part of Indigenous communities and their daily lives; however, TEK has progressively been incorporated into the academic and professional field of North American wildlife management and ecology despite its historical domination by Western scientific attitudes, knowledge, and methods. The objective of this note is to provide an overview of such progression from the standpoint of the first author, an Indigenous professional trained in a Western scientific paradigm. More specifically, the paper categorizes the history and the current state of TEK in the wildlife management profession while providing insights for the future of the field. [ABSTRACT FROM AUTHOR]

Abstract The One Health approach, which assesses the interconnectedness of animal, human, and environmental health, fails to include and amplify Indigenous knowledge and Indigenous scientists. To effectively center Indigenous knowledge next to and within the One Health approach, which is historically based in Western science, the similarities and differences between Indigenous science, specifically Traditional Ecological Knowledge (TEK), and One Health must be explored. The objective of this project is to identify values in Indigenous science that are unsupported or underrepresented in Western science and then collaboratively ideate recommendations that Western allies can take to center and support Indigenous scientists and elevate Indigenous knowledge. From January to March 2023, the study team conducted semi-structured interviews with Indigenous knowledge keepers via Zoom video calls. American Indian, Alaska Native, Native Hawaiian (Kānaka Maoli), and other Indigenous participants from the global diaspora residing in the continental United States and Hawaiian Islands were recruited through social media and referrals from Indigenous leaders who had participated in formative (phase 1) interviews completed in 2022. In those formative interviews, four themes emerged and called for further exploration of Indigenous perspectives on (1) the natural world, (2) cultural heritage, (3) value expression, and (4) reflection. These ideas were reframed into questions asked in subsequent (phase 2) interviews in 2023. Thematic identification methods were used to highlight key ideas throughout the interviews. Participants noted gaps between their Indigenous worldviews and the One Health model, particularly relating to contrasts with Western culture, holistic expression, power in action, identity and belonging, maintaining community and cultural practices, and sharing information/education. It was also noted that One Health must do more than just uplift Indigenous values to support Indigenous scientists and should instead collaborate with TEK keepers and foster practices that are inclusive and validating of other knowledge systems. Phase 2 interview responses highlighted Indigenous principles that are underrepresented in One Health practice. These principles were transformed into considerations specifically for Western-rooted scientists to improve allyship to Indigenous science and scientists. Adoption of the considerations would strengthen partnership between One Health practitioners and Indigenous scientists and promote collaboration across many ways of knowing. One Health impact statement The One Health theory encourages transdisciplinary collaboration to break down siloing and innovate solutions. Yet, One Health practice, and the Western scientific approach it takes, often excludes involvement with Indigenous ways of knowing and disclaims Indigenous knowledge keepers who have been conducting “One Health” work since time immemorial. Indigenous knowledge keepers who self-identified as cultural bridges between Native communities and Western communities were interviewed and asked to speak to values found in Indigenous science and research. The featured principles highlight some of the similarities and differences between Indigenous and Western scientific approaches. The identified values informed recommendations for Western scientists to be better allies to Indigenous scientists and to amplify Indigenous voices and science. One Health practitioners will benefit from these guidelines by navigating research in a more equitable way and by creating sustainable reciprocal partnerships with Indigenous scientists. This makes One Health more open and accessible to Indigenous and Western ways of knowing.

Editorial introducing a new special issue in the journal.

Editorial introducing a new special issue in the journal. [ABSTRACT FROM AUTHOR]

Knowledge about the use of the term "Indigenous science" (IS) is valuable to technical and scientific communication in the larger goal of exposing colonial, appropriative legacies. Using rhetorical content analysis, we analyze 61 instances of IS in US-based news articles and find that IS is often represented as an ongoing activity, connected to food production, and related to higher education activities. However, IS is rarely defined and Indigenous people are not always cited/quoted. [ABSTRACT FROM AUTHOR]

It is clear from Cal Poly Humboldt's Polytechnic Prospectus that Traditional Ecological Knowledge (TEK) and Indigenous communities are key parts of what elevates Humboldt's development of a polytechnic university for the next century. The prospectus demonstrates Humboldt's proposed framework for a different comprehensive polytechnic "will also be informed by Indigenous communities and ways of knowing, as many Native peoples have lived sustainably in their places since time immemorial" (19). There are many considerations when engaging with TEK, especially around sustainable use. It is also important that engagement with TEK and Indigenous science not only center knowledge sharing, but also how departments, programs, and colleges are dedicated to upholding sovereignty and self-determination and working to empower Indigenous students, communities, and ongoing projects of land return, environmental justice, and education. This article will discuss the role of Native American Studies in building decolonial frameworks for a new polytechnic--polytech to PolyTEK. The article explores the history of cultural knowledge exploitation, Humboldt Native programs and initiatives; the resurgence of Indigenous science and knowledges, and new interdisciplinary initiatives at Humboldt that value NAS as a partner to building polytechnic programming. Humboldt is positioned to offer a cutting edge and unrivaled polytechnic experience to current and future students. Indigenous knowledge systems are especially important and appropriate to consider in the development of a polytechnic institute because Indigenous knowledges are fundamentally interdisciplinary and applied. Indigenous knowledges are also at the forefront of cutting-edge research interventions in the sciences and western academic institutions. When we talk about or propose "decolonizing" curriculum or higher education we must build this from Indigenous frameworks with Indigenous Peoples at the center of our academic vision and planning. [ABSTRACT FROM AUTHOR]

ABSTRACT Traditional Ecological Knowledge (TEK) is increasingly being applied in the field of wildlife conservation, yet conceptualizations of what TEK is and views regarding whether TEK is science remain diverse and, at times, conflicting in the TEK discourse. Many practical and philosophical challenges come with the pursuit of TEK initiatives, potentially leaving wildlife researchers and managers wondering how to conduct projects effectively and also in a culturally sensitive manner. The consideration of historical and philosophical contexts that affect tribal communities may be beneficial in such cases. I provide a historical context by presenting chronological events of Indian Country in the United States as related to Federal Indian Law in parallel with the development of wildlife management as a profession. Additionally, I explore the philosophical context of TEK as science by discussing Western and Indigenous scientific paradigms and their linkages to TEK. Finally, given these contexts, I provide several suggestions for developing culturally sensitive approaches to TEK research in the wildlife field. © 2018 The Wildlife Society.

Keywords: native american; american indian; pacific islander; indigenous science; traditional ecological knowledge; indigenous knowledge; epistemologies; community-based participatory research; community engagement; research framework; gene drive; stem education EN native american american indian pacific islander indigenous science traditional ecological knowledge indigenous knowledge epistemologies community-based participatory research community engagement research framework gene drive stem education 137 140 4 06/15/20 20190701 NES 190701 Science, at its core, is knowledge systematically gained through repeated observations about the world around us. Thus, Indigenous science is the process by which Indigenous people construct and disseminate empirical knowledge of their environment. As approaches to gathering knowledge, Indigenous science may arise independently of Western science, but the two are not antithetical. [Extracted from the article]

ABSTRACT: Traditional Ecological Knowledge (TEK) is increasingly being applied in the field of wildlife conservation, yet conceptualizations of what TEK is and views regarding whether TEK is science remain diverse and, at times, conflicting in the TEK discourse. Many practical and philosophical challenges come with the pursuit of TEK initiatives, potentially leaving wildlife researchers and managers wondering how to conduct projects effectively and also in a culturally sensitive manner. The consideration of historical and philosophical contexts that affect tribal communities may be beneficial in such cases. I provide a historical context by presenting chronological events of Indian Country in the United States as related to Federal Indian Law in parallel with the development of wildlife management as a profession. Additionally, I explore the philosophical context of TEK as science by discussing Western and Indigenous scientific paradigms and their linkages to TEK. Finally, given these contexts, I provide several suggestions for developing culturally sensitive approaches to TEK research in the wildlife field. © 2018 The Wildlife Society. [ABSTRACT FROM AUTHOR]

The proceedings of the National Science Foundation supported WISDOM workshop state that sustainability scientists must respect the 'protocols' of practitioners of Indigenous sciences if the practitioners of the two knowledge systems are to learn from each other. Indigenous persons at the workshop described protocols as referring to attitudes about how to approach the world that are inseparable from how people approach scientific inquiry; they used the terms caretaking and stewardship to characterize protocols in their Indigenous communities and nations. Yet sustainability scientists may be rather mystified by the idea of protocols as a necessary dimension of scientific inquiry. Moreover, the terms stewardship and caretaking are seldom used in sustainability science. In this case report, the authors seek to elaborate on some possible meanings of protocols for sustainability scientists who may be unaccustomed to talking about stewardship and caretaking in relation to scientific inquiry. To do so, the authors describe cases of Indigenous protocols in action in relation to scientific inquiry in two Indigenous-led sustainability initiatives in the Great Lakes/Midwest North American region. We claim that each case expresses concepts of stewardship and caretaking to describe protocols in which humans approach the world with the attitude of respectful partners in genealogical relationships of interconnected humans, non-human beings, entities and collectives who have reciprocal responsibilities to one another. We conclude with a discussion of the implications of Indigenous protocols for future dialog between practitioners of sustainability and Indigenous sciences. [ABSTRACT FROM AUTHOR]

This essay presents an overview of foundational considerations and perceptions which collectively form a framework for thinking about Indigenous community building in relationship to the tasks of addressing the real challenges, social issues, and consequences of climate change. The ideas shared are based on a keynote address given by the author at the International Conference on Climate Change, Indigenous Resilience and Local Knowledge Systems: Cross-time and Cross-boundary Perspectives held at the National Taiwan University on 13–14 December 2019. The primary audience for this essay is Indigenous Peoples and allies of Indigenous Peoples who are actively involved in climate change studies, sustainable community building, and education. As such, it presents the author's personal view of key orientations for shifting current paradigms by introducing an Indigenized conceptual framework of community building which can move Indigenous communities toward revitalization and renewal through strategically implementing culturally responsive Indigenous science education, engaging sustainable economics and sustainability studies. As an Indigenous scholar who has maintained an insider perspective and has worked extensively with community members around issues of culturally responsive science education, the author challenges all concerned to take Indigenous science seriously as an ancient body of applied knowledge for sustaining communities and ensuring survival over time and through generations. The author also challenges readers to initiate new thinking about how to use Indigenous science, community building, and education as a tool and a body of knowledge which may be integrated with appropriate forms of Western science in new and creative ways that serve to sustain and ensure survival rather than perpetuate unexamined Western business paradigms of community development. [ABSTRACT FROM AUTHOR]

Keywords: Indigenous Science; Indigenizing; Ecology EN Indigenous Science Indigenizing Ecology N.PAG N.PAG 1 11/20/20 20200101 NES 200101 B I b ndigenous peoples are the original stewards of their native and ancestral lands, having maintained the balances of their ecosystems since time immemorial. Climate change impacts Indigenous peoples' culture-nature nexus, furthering the injustices they face ([14]). For example, the Articulation of Indigenous Peoples of Brazil has calculated a 9.1% mortality rate among Indigenous peoples who have contracted COVID-19 ([7]). Because they rely heavily on natural resources for cultural resilience and survival, when natural resources are impacted as a result of climate change, Indigenous peoples are also impacted. [Extracted from the article]