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The black boxes are locations within the Hatfield Library 2nd floor stacks that you can browse through. Library of Congress Subject Headings are the words and phrases used to do a subject search in the catalog (as opposed to a keyword search). It is often helpful to do a keyword search on your topic first, and then click the linked subject headings. Note the call number of a few books to get a general range of call number that you can then browse.
This article shows how sound integration of western science and indigenous knowledge depends on the possibility to accommodate different interpretations of reality and knowledge criteria, in addition to the value of pluralism and mutual learning.
This article explores aspects of multicultural science and pedagogy and describes a rich and well-documented branch of indigenous science known to biologists and ecologists as traditional ecological knowledge (TEK).
Traditional systems of management including weirs – fences built across rivers to selectively harvest salmon – supported sustainable fisheries for millennia. In collaboration with the Heiltsuk First Nation these researchers revived the practice of weir building in the Koeye River.
Researchers present results from a molecular genetics study of grizzly bears inhabiting an important conservation area within the territory of the Heiltsuk First Nation in coastal British Columbia. Noninvasive hair sampling occurred between 2006 and 2009 in the Koeye watershed, a stronghold for grizzly bears, salmon, and Heiltsuk people.
Creating new conservation law that more holistically and comprehensively supports hapü and iwi leadership in conservation management should be embraced as a critical step towards reversing the decline of Aotearoa New Zealand’s biodiversity.
WISN is an indigenous created and directed organization that has established itself in the international arena. Indigenous Science is a way of perceiving the world that is holistic, participatory, and in balance with the Earth's life support systems. WISN indigenous science research seeks to restore traditional knowledge to the forefront of dialogue on the world’s most pressing ecological issues.
Cultural Survival envisions a future that respects and honors Indigenous Peoples' inherent rights and dynamic cultures, deeply and richly interwoven in lands, languages, spiritual traditions, and artistic expression, rooted in self-determination and self-governance.
Indigenous peoples have wide-ranging knowledge of the land and its ecology. Through collaboration with Indigenous partners, Parks Canada and Canadians are benefiting from traditional knowledge systems that have been handed down over many thousands of years.
Native Science is a study of the whole; Indigenous technologies emerge from the implicate order to reflect the art of skillful living – and these bodies of knowledge employ the precision and rigour associated with western science.
To participate in school science, an Aboriginal student is often expected to set aside their Indigenous way of knowing, including its alternative notion of knowledge as action and wisdom, which combines the ontology of spirituality with holistic, relational and empirical practices in order to celebrate an ideology of harmony with nature for survival.
This article outlines concepts and approaches for teaching Integrative Science (in Mi’kmaq: Toqwa’tu’kl Kjijitaqnn) using the guiding principle of Two-Eyed Seeing, and it discusses challenges that need to be overcome.
The article addresses how remnant or transformed colonialist structures continue to shape science and science education, and how that impact might be mitigated within a postcolonial environment in favor of the development of the particular community being addressed.
This auto-ethnographic article explores how land-based education might challenge western environmental science education (ESE) in an Indigenous community. This learning experience was developed from two
perspectives: first, land-based educational stories from Dene First Nation community Elders, knowledge holders, teachers, and students; and second, the author’s critical self‐reflections focusing on how land-based education could offer unlearning, rethinking, relearning, and reclaiming ESE.