Use of Traditional Ecological Knowledge to Reduce Striped Bass Bycatch in the Currituck Sound White Perch Gill-Net Fishery

2004 ◽  
Vol 24 (3) ◽  
pp. 785-792 ◽  
Author(s):  
A. Blake Price ◽  
Roger A. Rulifson
Keyword(s):  
Striped Bass ◽  
Traditional Ecological Knowledge ◽  
White Perch ◽  
Ecological Knowledge ◽  
Gill Net ◽  
Currituck Sound

scholarly journals Traditional Ecological Knowledge in Restoration Ecology: A Call to Listen Deeply, to Engage with, and Respect Indigenous Voices

2021 ◽  
Author(s):  
Jake M. Robinson ◽  
Nick Gellie ◽  
Danielle MacCarthy ◽  
Jacob G. Mills ◽  
Kim O'Donnell ◽  
...  
Keyword(s):  
Traditional Ecological Knowledge ◽  
Restoration Ecology ◽  
Ecological Knowledge ◽  
Indigenous Voices

Use of the North American Standard Gill Net for Sampling the Invasive White Perch: Information from Three Kansas Reservoirs

2021 ◽  
Author(s):  
Bryan Sowards ◽  
Micah Waters ◽  
Craig Johnson ◽  
Ben C. Neely ◽  
Daniel E. Shoup
Keyword(s):  
North American ◽  
White Perch ◽  
The North ◽  
Gill Net ◽  
American Standard

Integrating traditional ecological knowledge into academic research at local and global scales

2021 ◽  
Vol 21 (2) ◽  
Author(s):  
Ulysses Paulino Albuquerque ◽  
David Ludwig ◽  
Ivanilda Soares Feitosa ◽  
Joelson Moreno Brito de Moura ◽  
Paulo Henrique Santos Gonçalves ◽  
...  
Keyword(s):  
Traditional Ecological Knowledge ◽  
Academic Research ◽  
Ecological Knowledge

scholarly journals Language is land, land is language: The importance of Indigenous languages

2021 ◽  
pp. 194277862110228
Author(s):  
Susan Chiblow ◽  
Paul J. Meighan
Keyword(s):  
Traditional Ecological Knowledge ◽  
Lived Experiences ◽  
Language Immersion ◽  
Indigenous Languages ◽  
Indigenous Language ◽  
Ecological Knowledge ◽  
Scottish Gaelic ◽  
Starting Point ◽  
Ojibwe Language ◽  
Humanitarian Crises

This collaborative opinion piece, written from the authors’ personal perspectives (Anishinaabe and Gàidheal) on Anishinaabemowin (Ojibwe language) and Gàidhlig (Scottish Gaelic language), discusses the importance of maintaining and revitalizing Indigenous languages, particularly in these times of climate and humanitarian crises. The authors will give their personal responses, rooted in lived experiences, on five areas they have identified as a starting point for their discussion: (1) why Indigenous languages are important; (2) the effects of colonization on Indigenous languages; (3) the connections/responsibilities to the land, such as Traditional Ecological Knowledge (TEK), embedded in Indigenous languages; (4) the importance of land-based learning and education, full language immersion, and the challenges associated with implementing these strategies for Indigenous language maintenance and revitalization; and (5) where we can go from here.

scholarly journals Traditional ecological knowledge on shifting cultivation and forest management in East Borneo, Indonesia

2016 ◽  
Vol 12 (1-2) ◽  
pp. 14-23 ◽  
Author(s):  
Martha E. Siahaya ◽  
Thomas R. Hutauruk ◽  
Hendrik S. E. S. Aponno ◽  
Jan W. Hatulesila ◽  
Afif B. Mardhanie
Keyword(s):  
Forest Management ◽  
Traditional Ecological Knowledge ◽  
Shifting Cultivation ◽  
Ecological Knowledge

Indigenous Epistemologies of North America

Episteme ◽  
2021 ◽  
pp. 1-13
Author(s):  
Barry Allen
Keyword(s):  
North America ◽  
Traditional Ecological Knowledge ◽  
Interdisciplinary Research ◽  
The Other ◽  
Ecological Knowledge ◽  
Post Colonial ◽  
Indigenous Cultures ◽  
Indigenous Epistemologies ◽  
European Philosophy ◽  
The Difference

Abstract Indigenous cultures of North America confronted a problem of knowledge different from that of canonical European philosophy. The European problem is to identify and overcome obstacles to the perfection of knowledge as science, while the Indigenous problem is to conserve a legacy of practice fused with a territory. Complicating the difference is that one of these traditions violently colonized the other, and with colonization the Indigenous problem changes. The old problem of inter-generational stability cannot be separated from the post-colonial problem of sovereignty in the land where the knowledge makes sense. I differentiate the question of the value of knowledge (Part 1), and its content (Part 2). The qualities these epistemologies favor define what I call ceremonial knowledge, that is, knowledge that sustains a ceremonial community. The question of content considers the interdisciplinary research of Indigenous and Traditional Ecological Knowledge, as well as the issue of epistemic decolonization.

Sign in / Sign up

Export Citation Format

Share Document