Traditional Ecological Knowledge: Difference between revisions
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= Summary = | |||
[[Traditional Ecological Knowledge]] has been employed by Indigenous Nations since time immemorial and provides a framework necessary to transition away from capitalism and industrial agriculture towards true [[Food Sovereignty]]. [[Winona LaDuke]] explains this concept: | [[Traditional Ecological Knowledge]] has been employed by Indigenous Nations since time immemorial and provides a framework necessary to transition away from capitalism and industrial agriculture towards true [[Food Sovereignty]]. [[Winona LaDuke]] explains this concept: | ||
<Blockquote>"[[Minobimaatisiiwin]]," or the "good life," is the basic objective of the Anishinabeg and Cree people who have historically, and to this day, occupied a great portion of the north-central region of the North American continent. An alternative interpretation of the word is "continuous rebirth." This is how we traditionally understand the world and how indigenous societies have come to live within natural law. Two tenets are essential to this paradigm: cyclical thinking and reciprocal relations and responsibilities to the Earth and creation. Cyclical thinking, common to most indigenous or land-based cultures and value systems, is an understanding that the world (time, and all parts of the natural order-including the moon, the tides, women, lives, seasons, or age) flows in cycles. Within this understanding is a clear sense of birth and rebirth and a knowledge that what one does today will affect one in the future, on the return. A second concept, reciprocal relations, defines responsibilities and ways of relating between humans and the ecosystem. Simply stated, the resources of the economic system, whether they be wild rice or deer, are recognized as animate and, as such, gifts from the Creator. Within that context, one could not take life without a reciprocal offering, usually tobacco or some other recognition of the Anishinabeg's reliance on the Creator. There must always be this reciprocity. Additionally, assumed in the "code of ethics" is an understanding that "you take only what you need, and you leave the rest."<Ref>http://www.uky.edu/~rsand1/china2017/library/NOTES/LaDuke%20-%20Traditional%20Ecological%20Knowledge%20-%20Notes.pdf</Ref></Blockquote> | <Blockquote>"[[Minobimaatisiiwin]]," or the "good life," is the basic objective of the Anishinabeg and Cree people who have historically, and to this day, occupied a great portion of the north-central region of the North American continent. An alternative interpretation of the word is "continuous rebirth." This is how we traditionally understand the world and how indigenous societies have come to live within natural law. Two tenets are essential to this paradigm: cyclical thinking and reciprocal relations and responsibilities to the Earth and creation. Cyclical thinking, common to most indigenous or land-based cultures and value systems, is an understanding that the world (time, and all parts of the natural order-including the moon, the tides, women, lives, seasons, or age) flows in cycles. Within this understanding is a clear sense of birth and rebirth and a knowledge that what one does today will affect one in the future, on the return. A second concept, reciprocal relations, defines responsibilities and ways of relating between humans and the ecosystem. Simply stated, the resources of the economic system, whether they be wild rice or deer, are recognized as animate and, as such, gifts from the Creator. Within that context, one could not take life without a reciprocal offering, usually tobacco or some other recognition of the Anishinabeg's reliance on the Creator. There must always be this reciprocity. Additionally, assumed in the "code of ethics" is an understanding that "you take only what you need, and you leave the rest."<Ref>http://www.uky.edu/~rsand1/china2017/library/NOTES/LaDuke%20-%20Traditional%20Ecological%20Knowledge%20-%20Notes.pdf</Ref></Blockquote> | ||
= Klinic Garden = | |||
[[File:KlinicGardenSign.jpg||thumb|right|The Klinic Garden's welcome sign]] | |||
The [[Klinic Garden]] is a permaculture 'U-Pick' community garden in Winnipeg, Manitoba in so called Canada, which utilizes Traditional Ecological Knowledge. The garden is led by [[Audrey Logan]] (many people call her ‘Auntie,') and she emphasizes a return to Indigenous place based gardening. The garden is open to the general public to pick any food or medicine freely; Auntie holds group gardening days typically once a week during the growing season, which allows the general public to learn about Indigenous permaculture while contributing to the garden- in this way the garden also serves as a [[knowledge commons]]. <br><br> | |||
Her teachings emphasize that many plants the general public consider weeds have medicinal value (for example thistle is good for liver cleansing, but is often considered a weed.) "Blood Knowledge" is another concept Auntie discusses through her teachings; Blood Knowledge is knowledge passed down to children through their mothers in the womb. Auntie emphasizes that everyone has knowledge about the Earth, plants, and ecology, but it has to be tapped into through experience. <br><br> | |||
Blood knowledge is a path towards true food sovereignty through the recognition that we are all potential stewards of the earth and can all contribute to the production of local healthy food. Auntie explains the concept of [[blood knowledge]] in her zine: | |||
<blockquote> I want to make sure to claim the knowledge of what I learned on my own as being my own knowledge— to say that I didn’t have to live with her in the bush, to know all this stuff that’s already in my blood. So blood knowledge, as we now know, the DNA of our grandmothers are in us when our mothers carry us, and everyone has it, it’s in our DNA. So to acknowledge that instead of— she shared with me some stories, and I gathered some too, by following the old trade route trails unknowingly.<br><br> | |||
We have a lot of young kids, they have it in their genes, their blood, but if they don’t acknowledge it and if they think that they can’t get it because they haven’t gotten it through their ancestors that they could never meet because of a system of separation— that would be wrong. But they can actually hear their ancestors who are there with them, their voices— if they learn to listen. There are times when auntie speaks, when I hear her, and i’m like ‘whoah!’ And when I was younger that was called crazy. But now we know it’s not craziness, it’s connection.<Ref>http://www.nmfccc.ca/uploads/4/4/1/7/44170639/dehydration_nations_zine.pdf</Ref></Blockquote> | |||
= Sources = | = Sources = | ||
Revision as of 01:19, 5 February 2023
Summary
Traditional Ecological Knowledge has been employed by Indigenous Nations since time immemorial and provides a framework necessary to transition away from capitalism and industrial agriculture towards true Food Sovereignty. Winona LaDuke explains this concept:
"Minobimaatisiiwin," or the "good life," is the basic objective of the Anishinabeg and Cree people who have historically, and to this day, occupied a great portion of the north-central region of the North American continent. An alternative interpretation of the word is "continuous rebirth." This is how we traditionally understand the world and how indigenous societies have come to live within natural law. Two tenets are essential to this paradigm: cyclical thinking and reciprocal relations and responsibilities to the Earth and creation. Cyclical thinking, common to most indigenous or land-based cultures and value systems, is an understanding that the world (time, and all parts of the natural order-including the moon, the tides, women, lives, seasons, or age) flows in cycles. Within this understanding is a clear sense of birth and rebirth and a knowledge that what one does today will affect one in the future, on the return. A second concept, reciprocal relations, defines responsibilities and ways of relating between humans and the ecosystem. Simply stated, the resources of the economic system, whether they be wild rice or deer, are recognized as animate and, as such, gifts from the Creator. Within that context, one could not take life without a reciprocal offering, usually tobacco or some other recognition of the Anishinabeg's reliance on the Creator. There must always be this reciprocity. Additionally, assumed in the "code of ethics" is an understanding that "you take only what you need, and you leave the rest."[1]
Klinic Garden
The Klinic Garden is a permaculture 'U-Pick' community garden in Winnipeg, Manitoba in so called Canada, which utilizes Traditional Ecological Knowledge. The garden is led by Audrey Logan (many people call her ‘Auntie,') and she emphasizes a return to Indigenous place based gardening. The garden is open to the general public to pick any food or medicine freely; Auntie holds group gardening days typically once a week during the growing season, which allows the general public to learn about Indigenous permaculture while contributing to the garden- in this way the garden also serves as a knowledge commons.
Her teachings emphasize that many plants the general public consider weeds have medicinal value (for example thistle is good for liver cleansing, but is often considered a weed.) "Blood Knowledge" is another concept Auntie discusses through her teachings; Blood Knowledge is knowledge passed down to children through their mothers in the womb. Auntie emphasizes that everyone has knowledge about the Earth, plants, and ecology, but it has to be tapped into through experience.
Blood knowledge is a path towards true food sovereignty through the recognition that we are all potential stewards of the earth and can all contribute to the production of local healthy food. Auntie explains the concept of blood knowledge in her zine:
I want to make sure to claim the knowledge of what I learned on my own as being my own knowledge— to say that I didn’t have to live with her in the bush, to know all this stuff that’s already in my blood. So blood knowledge, as we now know, the DNA of our grandmothers are in us when our mothers carry us, and everyone has it, it’s in our DNA. So to acknowledge that instead of— she shared with me some stories, and I gathered some too, by following the old trade route trails unknowingly.
We have a lot of young kids, they have it in their genes, their blood, but if they don’t acknowledge it and if they think that they can’t get it because they haven’t gotten it through their ancestors that they could never meet because of a system of separation— that would be wrong. But they can actually hear their ancestors who are there with them, their voices— if they learn to listen. There are times when auntie speaks, when I hear her, and i’m like ‘whoah!’ And when I was younger that was called crazy. But now we know it’s not craziness, it’s connection.[2]