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Traditional knowledge

About: Traditional knowledge is a research topic. Over the lifetime, 10825 publications have been published within this topic receiving 202790 citations. The topic is also known as: indigenous knowledge & indigenous knowledge system.


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Journal ArticleDOI
TL;DR: Based on a study of a monkey sanctuary in Ghana, West Africa, the authors argues that indigenous belief systems form an essential part of indigenous knowledge and that they can serve as a very effective tool for the protection of sacred groves and isolated patches of rainforests that have fallen victim to development as a result of increasing globalization, population pressures, and the spread of Christianity.
Abstract: Despite recent interest in indigenous knowledge, few studies have linked it with indigenous beliefs system and its role in environmental stewardship. This link is important to cultural geographers interested in the study of small-scale cultural groups and how they relate to the environment. It also helps us understand the cultural dimensions of environmental stewardship and resource conservation. Based on a study of a monkey sanctuary in Ghana, West Africa, this paper argues that indigenous belief systems form an essential part of indigenous knowledge and that they can serve as a very effective tool for the protection of sacred groves and isolated patches of rainforests that have fallen victim to development as a result of increasing globalization, population pressures, and the spread of Christianity. The paper concludes that indigenous beliefs are not just a relic of the past but something that is needed today and may be needed in future for the conservation of natural resources in indigenous societies.

69 citations

Journal ArticleDOI
TL;DR: This paper highlights the importance that Aboriginal people place on social relationships for good ecological relationships and suggests a conceptual turn around that could assist in opening a dialogue as well as creating a set of foundational principles for robust ecological and social relationships.
Abstract: A river is like a mirror: it reflects the care given by people whose lives depend upon it. A scald on red ground or the slow death of a river reveals more than troubled ecological relationships – they are signs of broken social relationships. How people take care of social relationships and how they take care of ecological relationships are the same question. In this paper we emphasise the importance that Aboriginal people place on social relationships for good ecological relationships. In the past few decades natural resource managers have sought Indigenous knowledge relevant to Western ideas of environment, and in doing so, created distinctions between ‘ecological’ and ‘social’ knowledge – this is an artificial ‘white-fella’ separation. Additionally, Indigenous knowledge has been treated as if it were a static archive that need only be extracted and applied to resource development and planning. Instead it is dynamic, adaptive and contextual. As a consequence of compartmentalisation and the assumption of timelessness, the importance of social relationships in ecological relationships has been overlooked. Some research has explored similarities between Indigenous knowledge and the Western concept of adaptive management, and raised the possibility of synergy between them. We agree there are possible connections and opportunities for exchange and further learning between Indigenous knowledge and ecological resilience and adaptive management. However, Indigenous knowledge and Western science belong to different world views. An important task is to explore ways of grappling with this ontological challenge. We suggest a conceptual turn around that we believe could assist in opening a dialogue as well as creating a set of foundational principles for robust ecological and social relationships.

69 citations

Journal ArticleDOI
TL;DR: In this paper, the authors examined perceptions held by rural households in Northern Ghana regarding the value of traditional ecological knowledge (TEK) in the management of ecosystem services and found that household awareness of TEK did not equate with compliance.
Abstract: This study combines qualitative and quantitative research to examine perceptions held by rural households in Northern Ghana regarding the value of traditional ecological knowledge (TEK) in the management of ecosystem services. Key informant interviews (n = 14), household questionnaire surveys (n = 195), field observations, and dissemination meetings were employed to collect data. Results suggest the regular use of different but interrelated forms of TEK, i.e. taboos and totems, customs and rituals, rules and regulations, and traditional protected areas, to manage ecosystem services through existing sociocultural mechanisms. However, household awareness of TEK did not equate with compliance. A wide discrepancy in views on TEK was observed across surveyed households. A generalized linear model (GLM) regression analysis suggests age to be the most significant determinant of TEK awareness and compliance. Compared with mature and younger adults, the elderly appear more likely to be aware of and comply ...

68 citations

Journal ArticleDOI
TL;DR: This paper outlines how community psychology curricula can strive toward decolonization by teaching students to respectfully navigate complexities of Indigenous knowledge and traditions that contest colonial ways of being and doing.
Abstract: Community psychology has long stood as a social justice agitator that encouraged reformation both within and outside of the academy, while keeping a firm goal of building greater well-being for people in communities. However, community psychology's historically Euro-centric orientation and applied, interventionist focus may inadvertently promote colonial agendas. In this paper, we focus on the example of Indigenous Pacific peoples, drawing upon experience working among Indigenous iTaukei Fijian communities and with Indigenous frameworks for promoting student success in Aotearoa New Zealand and Canada. We outline how community psychology curricula can strive toward decolonization by (a) teaching students to respectfully navigate complexities of Indigenous knowledge and traditions that contest colonial ways of being and doing, (b) act as facilitators who build toward collaborative community projects and model this research practice to students, and (c) boost Indigenous student success by fostering relationships with instructors and fellow students that are embedded within the relational model of self that is often absent in individualistic-oriented Western academic settings.

68 citations

Journal ArticleDOI
TL;DR: In this article, the authors examined how over 40 years of tourism development have led to complex and multi-scale changes within an Indigenous Fijian village, and established that tourism development brought a range of ecological shifts that have, over time, spurred far-reaching changes within the embedded sociocultural constructs of the community.
Abstract: Understanding the complex and adaptive nature of Pacific Island communities is a growing yet relatively unexplored area in the context of tourism development. Taking an ethnographic research approach, this study examines how over 40 years of tourism development have led to complex and multi-scale changes within an Indigenous Fijian village. The study establishes that tourism development has brought a range of ecological shifts that have, over time, spurred far-reaching changes within the embedded sociocultural constructs of the community. The development of the Naviti Resort, a water catchment dam, a causeway and a man-made island have created substantial changes in totemic associations, livelihood approaches, and traditional knowledge structures within Vatuolalai village. The emergence of internal adaptive cycles, and new behaviours, practices and values that redefine the cultural landscape will be discussed. This paper demonstrates the interconnectivity of nature, society and culture within Indigenous communal systems and asserts that ecological changes introduced in one part of a community stimulate complex, non-linear responses in other elements of the socio-ecological system of a Fijian village.

68 citations


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Performance
Metrics
No. of papers in the topic in previous years
YearPapers
2023468
2022966
2021533
2020645
2019629
2018616