Coming Full Circle: Indigenous Knowledge, Environment, and Our Future

“…the belief is that the epistemology of indigenous sustainability is about indigenous communities considering what they can offer the environment [2], given that in the concept of indigenous beliefs, there is no such thing as waste, and even dead or discarded material from one area of an…”

“Aboriginal Peoples have emphasized the importance of revitalizing cultural ties (Smith 1999; McGregor 2004).”

“…socioecological practices for provisioning and using water (like those grounded in indigenous knowledge) via larger structural forces like imperialism, settler colonialism, militarism, and racial capitalism (Eichelberger, 2012; Hoover, 2017; Johnston et al., 2011; McGregor, 2004; Wilson, 2014).”

“…their own indigenous methodologies that go beyond the objective paradigm of Western research methods in order to produce research that benefits their own communities (Houston, 2007; Kovach, Carriere, Barrett, Montgomery, & Gillies, 2013; Lyons, 2011; McGregor, 2004; Morgensen, 2012; Wilson, 2004).”

“In their respective works, Viveros de Castro and De la Cadena draw out instances where language translations intend to render concepts from di ff erent ontological positions between Indigenous and non-818 Indigenous actors equivalent.”

“Research in indigenous studies have established that indigenous communities tend to be strong proponents of sustainable economies and living in tandem with nature (McGregor, 2004).”

“…out that this approach may result in conforming IK into “alternative forms of the sameness” which the dominant group defines as cultural diversity but which does little to challenge dominant approaches to legitimizing knowledge (p. 317; see also Mazzocchi, 2006; McGregor, 2004; Simpson, 2004).”

“During the twentieth century, Alaskan Natives’ ability to manage their environment was replaced by state and federal entities’ absolute control over large areas of land and resources (Case and Voluck 2012; McGregor 2004; Berkes 2009).”

“For instance, the study of Traditional Ecological Knowledge (TEK) is premised on the notion that Indigenous peoples, globally, have a distinctive and intimate relationship with the knowledge of Indigenous territories as it relates to sustainability (McGregor, 2004). Simpson (2004) cautions against the increasing trend…”

“Authors (McGregor 2004; Simpson 2004) point out that power imbalances still exist with ongoing and often devastating impacts for Indigenous Nations.”

“…in Canada on how Indigenous ways of knowing can be braided or woven together with Western-based scientific approaches to help improve trust in ecological research and decision-making (Government of Canada 2021; Henri et al. 2020, 2021; Johnson et al. 2016; McGregor 2004a; Popp et al. 2019).”

“McGregor (2004) suggests that “. . . to understand where TEK [traditional ecological knowledge] comes from one must start with Indigenous people and our own understanding of the world” (p. 386).”

“…of TEK as “the process of participating fully and responsibly in [the relationships between knowledge, people, and all Creation (the ‘natural’ world as well as the spiritual)], rather than specifically as the knowledge gained from such experiences” (McGregor, 2004a,b, 2008, p. 145; Whyte, 2013).”

“It is the lives lived by people and their particular relationship with Creation’ (McGregor, 2004, p. 390).”

“Therefore, it is increasingly recommended that research be led by Indigenous people and driven by their priorities (McGregor 2004, Simpson 2014, 2017), and informed by decolonizing and Indigenous methodologies (Kovach 2005, 2009, Wilson 2008).”

“(2003) as cited in Armitage (2005), McGregor (2004), Tengö, Brondizio, Elmqvist, Malmer, and Spierenburg (2014), and Tobias and Richmond (2016) Institution building Commitment to supporting a long-term institution-building process and/or encouraging appropriate institutions that permit and…”

“Indigenous researchers have long argued for the potential of Indigenous scholarship for theorizing environmental sustainability and for (re)imaging the relations between humans and nature (Kimmerer, 2013; McGregor, 2004; Mistry & Berardi, 2016).”

“(Gruenewald, 2003; McGregor, 2004).”

“TEK deserves consideration because scholars have argued that it represents an environmental or ecological knowledge (Drew, 2005; McGregor, 2004).”

“To many Indigenous people, it is appalling “that the West can desire, extract, and claim ownership of our ways of knowing, our imagery, the things we create and produce, and then simultaneously reject the people who created and developed those ideas” (McGregor, 2003: p. 404).”

“…several scholars claim that Indigenous ways of viewing the world tend to be holistic and that knowledge is not seen as something that could be fragmented into different categories or as separated from the people or the environment (Battiste & Henderson, 2000; McGregor, 2004; Reascos, 2009).”

“Efforts to decolonize various state-led ERM institutions necessarily have humble beginnings, starting, for example, by in (cid:192) uencing environmental governance and securing Program”, has been in existence for close to a decade.”

“…Hikuroa (2023: 1211) note that the majority [of these discussions] are fruitful, often addressing the weaving of IKBD [indigenous knowledge being and doing] and science in practice to address ecological, environmental and climate concerns (e.g., Kimmerer, 2013; McGregor, 2004; Whyte et al., 2016).”

“…own right has rich tradition in Indigenous research conducted by Indigenous scholars (e.g., Arm-strong et al., 1993; Atleo, 2007; Kimmerer, 2013; McGregor, 2004; Mistry & Berardi, 2016). people have always regarded humans as custodians of Mother Earth—not to control nature, but to respect and…”

“Indigenous control over the research agenda has long been considered essential for advancing Indigenous selfdetermination (McGregor 2004).”

“(McGregor 2004, 388) The above mentioned ways of acquiring knowledge are not generally accepted in ‘western’ academic thinking, or considered as effective methods of learning.”

“Aboriginal people maintain a close relationship with the land and resources (Berkes, 1999; Feit, 2004; LaDuke 1999, 2005; McGregor 2004).”

“1 Discussions of IKBD and science have been happening for decades, and the majority are fruitful, often addressing the weaving of IKBD and science in practice to address ecological, environmental and climate concerns (e.g., McGregor 2004; Kimmerer 2013; Whyte et al. 2016).”

“Creation stories like those of the Anishinaabe may empha­ size funda mentals of kinship, unity, and rever ence (McGregor, 2004).”

“(Cajete, 2000, p. 95) Expanding further on this theme of human relationship with the natural world, Deborah McGregor characterizes ITEK as ‘‘not just knowledge about the relationships with Creation, it is the relationship with Creation; it is the way that one relates’’ (McGregor, 2004, p. 394).”

“Yet the integration of Indigenous Knowledges into environmental programs frequently remains on a surface level that does not engage worldview (McGregor, 2004).”

“Knowledge exchange remains largely shaped by the epistemological assumptions of hegemonic science, which constrain how Indigenous knowledges are understood and engaged with (McGregor, 2004; Simpson, 2017 ).”

“Indigenous perspectives offer a deeper meaning of sustainability challenges that is more comprehensive than in Euro-western viewpoints and encompasses the agency of non-human entities, which can be endowed with capacities external to ordinary perception (McGregor 2004; Mazzocchi 2020).”

“Based on the literature regarding the connection of Indigenous people and their land (Kimmerer, 2002, 2012, 2013; McGregor, 2004a, 2004b), we hypothesized that NHPIs may experience a strengthening relationship between their ERI and their science identity.”

“While empirical observations play a major role in Indigenous ways of knowing, Indigenous epistemologies would consider an ontology based on purely cognitive perceptions to be woefully incomplete (Castellano, 2000; McGregor, 2004).”

“This, of course, is patently untrue as many Indigenous scholars (Disko & Tugendhat, 2014; Kovach, 2010; LaDuke, 2015; Lambert, 2014; McGregor, 2004; Nadasdy, 1999; Smith, 1999) have reminded their Western peers.”

“It can be said that indigenous entrepreneurship promotes inclusiveness and by extension, sustainability on a higher pedestal as captured by McGregor (2004) that indigenous knowledge “is still highly relevant not just to indigenous peoples but to larger society as well.”

“Viewed as a set of knowledges and practices specific to one’s ecology, Ojibwe scholar Deb-orah McGregor (2004) points out that TEK is not universally defined, yet most of the differences in defining TEK stem from Indigenous and non-Indigenous definitions and applications of the term.”

“This, in turn, strengthens Indigenous water governance and sustainable water governance broadly as Indigenous understandings and approaches to water are holistic and concern relationships with and responsibilities to all of Creation.”

“…political views at the global and continental levels at the end of the 1960s, but also reflected a need for local community empowerment and an awakening of the power and influence of indigenous knowledge in conservation and environmental management (McGregor 2004; Adams and Hutton 2007; Mace 2014).”

“Generally, indigenous ways of viewing the world tend to be holistic, and knowledge is seen as something that cannot be fragmented into different categories or separated from the people or the environment (Battiste & Henderson, 2000; McGregor, 2004; Reascos, 2009).”

“This view is also supported by McGregor (2004).”

“Including IK in environmental decisions is crucial for recognizing inherent rights, facilitating meaningful Indigenous participation, and promoting self-determination (Ellis, 2005; McGregor, 2004; Mussett et al., 2023; Ignace et al., 2023).”

“The lyrics describe the kinh-ary ’ s point of view and its home places in detail, which illustrates how diverse forms of Indigenous arts, and especially songs, include ecological knowledge (e.g., see Fernández-Llamazares and Lepofsky 2019; see also McGregor 2004).”

“The major difference in defining TEK from an Indigenous perspective in comparison to a non-Indigenous perspective is that Indigenous peoples view TEK as being action-oriented (McGregor, 2004).”

“…culturally suitable methods to comprehend, measure, educate, and practice sustainable development and natural resource management (Corntassel 2008; McGregor 2004; Weaver 2023; Whyte 2013a), the overall lack of Indigenous cultural values, concerns, worldviews, or teachings in mainstream…”

“Indigenous knowledge systems and sciences are pluralized to reflect the heterogeneity of Indigenous cultures (McGregor, 2004a).”

“Indigenous Knowledge (IK) provides the foundation for these interactions and practices (McGregor, 2004; Cajete, 1994).”

“La marginalisation politique qui résulte de ce processus révèle des normes internes, des savoirs, des conceptions de l’environnement et un mode de vie qu’elle contribue à discréditer, sans toutefois les détruire (voir McGregor, 2004, p. 397-398).”

“McGregor (2004) calls for authentic and meaningful integration of Indigenous voices in academic discourse.”

“…are place based (Aikenhead & Michell, 2011) and include knowledge accumulated by Indigenous Peoples, passed down through generations, often associated with the environment, and are based on close relationships to Land (Battiste & Henderson, 2000; Berkes, 2012; McGregor, 2004, 2014, 2018, 2021).”