January 27, 2003 Volume IX
Issue 03
ABORIGINAL TRADITIONAL KNOWLEDGE
By Nathan Cardinal [email protected]
The word �ecology� comes from the Greek word for house (Oikos), implying that the scientific pursuit of ecology is the study of one�s home, or the study of the world around us. First Nations have a similar concept in that they do not differentiate between "wilderness" and home, and that the entire natural world around them is essentially their Oikos, or home (Pierotti and Wildcat, 1999). However, there is often a difference drawn between what is considered "scientific" and what is considered "traditional". Although both knowledge systems contain valuable information, scientific knowledge has predominated. Nevertheless, more knowledge is increasingly being needed to develop policy guidelines regarding prevalent issues, and oftentimes it is knowledge which science is unable to provide. For many species, there is a lack of scientific knowledge that can be used to pass recommendations regarding their status or conservation. It is being recognized that traditional knowledge can provide valuable knowledge for many species in cases where little scientific knowledge exists, and can consequently improve our decision-making and policy regarding species conservation.
Many aboriginal groups throughout the world, but more specifically in Canada, have accumulated over time knowledge regarding local species and ecosystems through their close connections and dependence on the natural environment. This knowledge is often referred to as Traditional Ecological Knowledge (TEK). Berkes, Colding and Folke (2000) define TEK 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 their environment (1252).
However, a far more relevant term is Aboriginal Traditional Knowledge (ATK), which refers explicitly to the particular body of traditional ecological knowledge belonging to aboriginal groups. Traditional knowledge can also exist with other non-aboriginal resource users, such as trappers and fishers. However, aboriginal knowledge usually has a much longer time series and larger harvesting area compared to other groups with local knowledge who may be limited seasonally and geographically. Hence the term ATK is a more applicable term than traditional ecological knowledge in cases where both local and aboriginal knowledge exist.
ATK is often distinguished from the more prevalent knowledge system of western science. The term science is defined as the "knowledge or a system of knowledge covering general truths or the operation of general laws especially as obtained and tested through scientific method", which is a rigourous, hypothetico-deductive approach (Miriam-Webster, 2002). For the purposes of the proposal, we will use the term "western science" to clearly distinguish between knowledge systems because many people argue that ATK is also a "science". However, in this project, the two knowledge systems must be clearly distinguished, hence, different terminology will be used.
ATK is often seen as being in conflict with western science, but they both have some obvious similarities. Both ATK and western science discern their knowledge from empirical observations of the surrounding environment and its related processes (Pierrotti and Wildcat, 2000). As well, both forms of knowledge are often validated from peer review. ATK is validated by other resource users, elders, and continued observation. Western scientific knowledge is validated through peer (scientist) review and further observation.
However, there are some fundamental differences between ATK and western science. ATK is described as a knowledge-practice-belief complex (Berkes et al., 2000). Aboriginal knowledge is often intertwined with spiritual beliefs and acts as a guide for the treatment and use of the environment. Western science, on the other hand, is dissociated with any form of religion and spiritual belief, seeing it as a possible bias in research. Furthermore, ATK does not separate man from the environment, as is often the case with western science (Berkes et al., 2000). Lastly, ATK operates on different geographical and ecological time scales compared to western science. ATK is based on a collection of local observations over a long time period; hence it is restricted locally but has a long time series of data (Usher, 2000). Western science often makes general inferences from a few studies that have a short time frame. These functional differences in knowledge development can lead to differences in knowledge between ATK and western science, with ATK often having a more comprehensive understanding of localized species and ecosystems.
Many now realize that ATK can often be complementary to western science and has been recently used to enhance environmental impact assessments (EIA�s) and resource management. In many areas, scientific analysis is limited by a lack of information due to logistics (e.g. research seasons), limited resources, and geography. Sallenave (1994) comments that environmental impact assessments in northern regions are fundamentally limited due to a lack of ecological baseline data. ATK was given important consideration in the Berger inquiry of the Mackenzie Valley Pipeline in the 1970�s and is becoming more prominent in northern Canada (Dene Cultural Institute, 1994). Due to the importance of traditional resource use to Aboriginal peoples in northern Canada, many EIA�s are now required to include ATK. ATK is also becoming more prevalent in resource management by contributing knowledge previously unknown or underestimated by researchers, such as in the management of bowhead and beluga whales (Huntington, 2000; NWMB, 2000). As well, ATK can contribute an important social element regarding the use of natural resources by aboriginal cultures not normally unearthed by western science (Sallenave, 1994). Social uses and concerns are important to better improve the acceptance of EIA�s and resource management by the local public, which often may consist of local aboriginal resource users. By improving acceptance, you increase the likelihood of successful EIA�s and management regimes. To view this article in its entirety, read the December edition of the Watershed Quarterly Journal.
MEETINGS/ WORKSHOPS
Jan. 27, 2003 � 2003 Vision Planning Committee & Ad Hock Fraser River Technical Committee Conference Call, at 1:30 p.m.
Jan 29, 2003 � Tier One Meeting in Kamloops at the Secwepemc Fisheries Commission Office.
For more information, contact Roberta Souriol at (250) 828-217 or [email protected]
|
|
