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Western knowledge takes a different approach by isolating targets to study, splitting them from their surroundings and making sets of assumptions and theories. Community is a larger aspect of Indigenous science, and conclusions are shared through oral tradition and family knowledge, whereas most Western science research is published in a ...
How, if at all, to include indigenous knowledge in education and in relation to science has been controversial. It has been argued that indigenous knowledge can be complementary to science and includes empirical information, even encoded in myths, and that it holds equal educational value to science like the arts and humanities. [3]
Chapter II, Section 3h of the Indigenous Peoples' Rights Act of 1997 defines "indigenous peoples" (IPs) and "indigenous cultural communities" (ICCs) as: . A group of people or homogenous societies identified by self-ascription and ascription by others, who have continuously lived as organized community on communally bounded and defined territory, and who have, under claims of ownership since ...
Ethnoscience has not always focused on ideas distinct from those of "cognitive anthropology", "component analysis", or "the New Ethnography"; it is a specialization of indigenous knowledge-systems, such as ethno-botany, ethno-zoology, ethno-medicine, etc. (Atran, 1991: 595).
Batwa participants in a Forest Peoples Programme-sponsored project contributing their knowledge to a relief map of a forested area.. Traditional ecological knowledge (TEK) is 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 ...
Colonial powers have imposed Western worldviews and systems on indigenous communities suppressing their cultures, languages, and spiritual beliefs. To address this, scholars like Winona LaDuke advocate for the reclamation and revitalization of Indigenous knowledge as an integral part of the decolonization process. [17]
There is a perception that public education institutions uphold colonial narratives through their collections. To include and embrace Indigenous science in these institutions changes the way science is collected, stored, and shared and is therefore considered to help decolonise the Western scientific knowledge basis. [17] [12]
Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants is a 2013 nonfiction book by Potawatomi professor Robin Wall Kimmerer, about the role of Indigenous knowledge as an alternative or complementary approach to Western mainstream scientific methodologies.