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Indigenous Storytelling, Cherokee Traditional Ecological Knowledge, and Place-Based Education
Abstract
Indigenous storytelling is a transaction between narrators and audiences that can be expressed through Traditional Ecological Knowledge (TEK). TEK narratives, such as those of the Eastern Band of Cherokee Indians (EBCI), can demonstrate ecological literacy by empowering audiences to co-create their engagement with the local environment of that Indigenous society and its TEK. Place-based education integrates such experiential relationships with ecological systems into progressive learning and holistic well-being. TEK stories can describe how those interactions promote inclusive sustainability with local places prioritized by place-based education. To date, no known research has investigated the integration of Cherokee TEK narratives with place-based curricula for middle school students. This study explored middle school student’s interpretations of a collaborative experience that integrated place-based education, EBCI TEK narratives, and the local environment. As participants reflected on their experience, three major themes emerged through narrative inquiry analysis: cultural literacy, well-being, and respecting nature.
... Outdoor learning has a growing focus on emphasising the importance of places as more than just a backdrop, and, in many parts of the world, highlighting Indigenous histories (Kinch et al., 2022;Spillman, 2017). Traditionally, knowledge of these histories was gained through direct contact with local Indigenous people, however with the advent of digital information and more recently AI, there are new ways to acquire this information. ...
It is surprising that, despite focusing on delivering engaging and informative content to zoo and aquarium visitors nationwide, relatively few zoos or aquariums incorporate culture or the extensive species and place-based knowledge of local communities, also known as traditional ecological knowledge (or TEK). In an exploratory study of educational programming at the Wildlife Conservation Society’s five zoo and aquarium institutions, we found that only 15% of onsite signage, webpages, and in-person animal programs used cultural or TEK elements to educate visitors. The TEK presented was primarily limited to a place or cultural group’s name only or an image of native communities who live in the region where a particular species originated. We found little to no focus on providing more detailed accounts of the knowledge of the many different communities contributing to conservation at a local level. We conclude there are many opportunities for further research and for informal education facilitates to readily incorporate culture and TEK into existing exhibits and programming. Extending relationships with local native community members and integrating indigenous perspectives, among other strategies, can extend a zoo’s reach in novel ways.
The indigenous knowledge of the Dayak Paramasan in Indonesia holds the potential for environmental sustainability. This study aims to assess an environmental education framework grounded in the local wisdom of the Paramasan Dayak tribe. A survey was conducted among 300 individuals, including traditional leaders and members of indigenous communities residing in the Paramasan Subdistrict, Indonesia. Data collection occurred from May 2023 to July 2023 and was analyzed using Structural Equation Modelling (SEM). The findings indicate a significant association between indigenous values, local expertise, and community cohesion concerning environmental education. Local wisdom includes local skills, values, and community solidarity, which are crucial for environmental education. Local skills, like farming and hunting, have a significant impact on environmental protection. Passing down knowledge to younger generations needs improvement. Limited local resources create a gap between generations, but some believe traditional leaders can safeguard nature without formal education. Further exploration of implementing environmental education models within school settings will offer valuable insights for Indigenous communities and society, fostering environmentally conscious behaviors.
In recent years, Indigenous ecological knowledge has been receiving increased attention due to its potential to help address the devastating impacts of climate change and environmental degradation. Indigenous peoples in various contexts have become engaged in collaborative research projects with scientists and other experts to build environmentally sustainable societies. Environmental education has been another site for incorporation of Indigenous knowledge systems and ways of knowing. This paper presents one such programme designed by the Bunun Indigenous group in Taiwan to support environmental learning and reconnection with the natural world of their group as well as other Indigenous and non‐Indigenous individuals willing to participate. While the programme's objective is learning with and from the natural environment (the lessons that can be adopted by non‐Indigenous groups), its other objectives include re‐building and strengthening Indigenous identities, cultures and ways of life, and potentially contributing to decolonisation of settler societies and reconciliation between groups.
This article proposes an integrative policy approach to defining and promoting wellbeing through the joint lenses of positive psychology and environmental sustainability. The study suggests that while both positive education and environmental education address various aspects of wellbeing, a common definition is still absent. The study proposes a framework for advancing a mutual concept of wellbeing: "sustainable wellbeing", integrating aspects of individual wellbeing and the wellbeing of the environment. Sustainable wellbeing is achieved when improving individual wellbeing is correlated with improving the wellbeing of other members of society and the natural environment. It suggests a framework for integrating the benefits of positive education and environmental education into a coherent approach for exploring, discussing, and experiencing sustainable wellbeing. The paper mainly develops, explores, and demonstrates ten rules for implementing sustainable wellbeing literacy in schools, based on cognitive behavioral therapy and positive psychology insights. It contributes to the development and understanding of wellbeing, highlights the benefits of parallel developments of two distinct educational fields, and offers practical guidelines for implementing educational programs. Furthermore, the paper contributes to developing 21st century educational systems and further develops the emerging field of positive sustainability.
Background: The field of environmental education (EE) aims to produce an environmentally literate citizenry that is not only aware of environmental problems but is motivated to work toward their solution. However, much of the U.S. EE curricular focus has been on understanding the biophysical environment with rural populations, with little discussion about the environmental problems created by the dominant Western cultural norms. Purpose: Freire’s ecopedagogical framework provides a framework for this discourse, yet there are few studies exploring how to put the theory to action. Experiential education’s principles of practice provide a platform to help environmental educators make this shift. Methodology: This mixed-methods participatory action research study includes observations, 71 document reviews, 29 interviews, and 15 surveys. Findings: This study presents two unique curricular interventions that aim to disrupt cultural patterns of environmental oppression through the use of ecopedagogy. Implications: This work expands on conclusions drawn in research by Smith and Segbers which recommended both transcultural pedagogy and a willingness to move beyond traditional models of curricula. Specifically, White environmental educators and researchers must rise to the challenge of adopting and innovating ecopedagogies that empower youth to explore solutions in their communities.
Background: It is becoming increasingly important for researchers to critically reflect on approaches that can have a positive impact on the health outcomes of indigenous people. Such issues are of great importance and perhaps of special relevance to researchers in the Global South, and to the African context in which we work.
Objective:To share some lessons learned from our fieldwork to contribute to current knowledge and conversations on decolonising research process.
Methods: We used an African lens to critically reflect upon some issues raised from individual interviews and focus group discussions with our participants which we deem to be important for consideration in a decolonising research process.
Results: The major issues that we raise are about important structures such as power, trust, cultural competence, respectful and legitimate research practice and recognition of individual and communities’ health assets in a decolonising research process.
Conclusions: Our paper argues for alternative approaches which are culturally appropriate for health research and for improved health outcomes of marginalised groups. In addition, we argue that participatory and transformative research methods which recognises individual and communities’ assets are needed. We hope that the lessons that we share in this paper can contribute towards a respectful and good research practice among the marginalised population groups in our context.
METHODS: We performed a series of analyses using data from a subcohort of 253 Barcelona schoolchildren from the Brain Development and Air Pollution Ultrafine Particles in School Children (BREATHE) project. We averaged satellite-based normalized difference vegetation index (NDVI) across 100-m buffers around all residential addresses since birth to estimate each participant's lifelong exposure to residential surrounding greenness, and we used high-resolution 3D MRIs of brain anatomy to identify regional differences in voxel-wise brain volume associated with greenness exposure. In addition, we performed a supporting substudy to identify regional differences in brain volume associated with measures of working memory (d' from computerized n-back tests) and inattentiveness (hit reaction time standard error from the Attentional Network Task instrument) that were repeated four times over one year. We also performed a second supporting substudy to determine whether peak voxel tissue volumes in brain regions associated with residential greenness predicted cognitive function test scores.
Using traditional Western research methods to explore Indigenous perspectives has often been felt by the Indigenous people themselves to be inappropriate and ineffective in gathering information and promoting discussion. On the contrary, using traditional storytelling as a research method links Indigenous worldviews, shaping the approach of the research; the theoretical and conceptual frameworks; and the epistemology, methodology, and ethics. The aims of this article
are to (a) explore the essential elements and the value of traditional storytelling for culturally appropriate Indigenous research; (b) develop a model of a collaborative community and university research alliance, looking at how to address community concerns and gather data that will inform decision-making and help the community prepare for the future; (c) build up and strengthen research capacity among Indigenous communities in collaboration with Indigenous Elders and Knowledge-holders; and (d) discuss how to more fully engage Indigenous people in the research process. In two case studies with Indigenous and immigrant communities in Canada and Bangladesh that are grounded in the relational ways of participatory action research, the author found that traditional storytelling as a research method could lead to culturally
appropriate research, build trust between participants and researcher, build a bridge between Western and Indigenous research, and deconstruct meanings of research. The article ends with a discussion of the implications of using traditional storytelling in empowering both research participants and researcher.
Reason and rationality, upon which modern, westernized, societies have been founded, have powerfully characterized the nature of human relations with other species and with the natural world. However, countless indigenous and traditional worldviews tell of a very different reality in which humans, conceived of as instinctual and intuitive, are a part of a complex web of ecological relationships. Other species, elements of the natural world, and people are active participants in relations overflowing with communications, interactions sometimes recorded in ethnographies, or as ‘myths’ and ‘stories’. The present article draws upon a range of traditions to explore the biases which shape how indigenous and traditional life-ways are represented in westernized contexts; the phenomenon of receiving direct insight or intuitive knowing from more-than-human worlds; and the numerous valuable understandings regarding the nature of the human being, other species, and how to live well, that are offered by a deeper comprehension of different worldviews. I also argue that the various capacities for instinctual and intuitive knowledge which accompanies these life-ways are endemic to the human species yet overlooked, the correction of which might work to usefully recalibrate our ethical relations with each other, and with other life on earth.
Through a co/auto/ethnographic approach informed by a theoretical bricolage of critical pedagogy, place-based education, science education, human geography, feminism, and indigenous ways of knowing, the authors demonstrate the power of place in and as pedagogy. Using rich personal narratives, they reclaim their stories as an urban island-dweller and nomadic music-dweller, and they illuminate place as an epistemological, ontological and axiological anchor for the Self in the neoliberal wasteland. Specifically, the authors attend to their familial lineages and reasons for migrating from Southern Europe to the USA’s Northeast section, the Northern Mid-Western and to the Southeast. They examine their and their families’ connections with place in relation to the ideological fictions embedded within their shared narrative of “for a better life,” which is the story that was told to them about their families’ migrations. They probe under the surface by asking, “better than what,” “according to whom,” and “why?” In doing so, they peel back the veil of hegemony and expose the ways that economic disadvantage impacted their families’ relationships with their homelands. The article concludes by conceptualizing critical connoisseurship as a means for guiding students to tap into the embodied knowledge of place in order to notice, question, appreciate and critically reflect upon curricular content and subject matter and resist neoliberalism’s removal of person from place and local knowledge.
This co-authored paper offers Aboriginal and non-Aboriginal perspectives on the emergence of urban/nature/child pedagogies in a project to reclaim remnant woodlands. Set in the context of indigenous issues explored in a special edition of the journal on land based education, the paper engages critically with a claim by a group of ecologists, that as urbanisation increases globally indigenous (Lower case indigenous is used to signify indigenous people in a general sense, upper case Indigenous is used for specific Indigenous people. In most cases Aboriginal is used rather than Indigenous for Aboriginal Australians who prefer this to the term Indigenous.) languages and knowledges are being lost in parallel with the loss of species. The paper analyses children’s multimodal images and texts in the book, Because Eco-systems Matter, produced as an outcome of the project. In identifying possibilities for alternative storylines to those of loss and moral failure, the paper concludes that pedagogies incorporating contemporary hybrid Aboriginal forms of language and representation offer all children the possibility of re-imagining a traditional past into a contemporary present/future. In this present/future their learning and actions have the potential to name and change their worlds.
Contemporary Western attitudes concerning the management of natural re- sources, treatment of nonhuman animals, and the natural world emerge from traditions derived from Western European philosophy, i.e., they assume that humans are autonomous from, and in control of, the natural world. A different approach is presented by Traditional Ecological Knowledge (TEK) of indigenous peoples of North America. Although spiritually oriented, TEK converges on Western scientific approaches. TEK is based on close obser- vation of nature and natural phenomena; however, it is combined with a concept of com- munity membership that differs from that of Western political and social thought. TEK is strongly tied to specific physical localities; therefore, all aspects of the physical space can be considered part of the community, including animals, plants, and landforms. As a con- sequence, native worldviews can be considered to be spatially oriented, in contrast to the temporal orientation of Western political and historical thought. TEK also emphasizes the idea that individual plants and animals exist on their own terms. This sense of place and concern for individuals leads to two basic TEK concepts: (1) all things are connected, which is conceptually related to Western community ecology, and (2) all things are related, which changes the emphasis from the human to the ecological community as the focus of theories concerning nature. Connectedness and relatedness are involved in the clan systems of many indigenous peoples, where nonhuman organisms are recognized as relatives whom the humans are obliged to treat with respect and honor. Convergence of TEK and Western science suggests that there may be areas in which TEK can contribute insights, or possibly even new concepts, to Western science. TEK is inherently multidisciplinary in that it links the human and the nonhuman, and is the basis not only for indigenous concepts of nature, but also for concepts of indigenous politics and ethics. This multidisciplinary aspect sug- gests that TEK may be useful in resolving conflicts involving a variety of stakeholders and interest groups in controversies over natural resource use, animal rights, and conservation. TEK may also have implications for human behavior and obligations toward other forms of life that are often unrecognized, or at least not emphasized, in Western science. We present examples from community and behavioral ecology where a TEK-based approach yielded unexpected and nonintuitive insights into natural phenomena. Understanding of TEK may be useful in helping scientists respond to the changing public perceptions of science, and new cultural pressures in our society.
Increasingly, qualitative researchers are combining methods, processes, and principles from two or more methodologies over the course of a research study. Critics charge that researchers adopting combined approaches place too little attention on the historical, epistemological, and theoretical aspects of the research design. Rather than discounting eclecticism in qualitative research, we prefer to place it on a continuum of integration whereby at the ideal end of the spectrum, the researcher demonstrates thorough knowledge of the approaches being drawn from and a thoughtful consideration of the rationale for combining methods. However, there is limited reflection in the literature on the combination of methods from specific methodological approaches. To address this gap we examine the extent to which the methods from two distinct qualitative methodologies, grounded theory and narrative inquiry might complement each other within a qualitative study using a framework that encompasses 10 key methodological features of research design.
This paper situates paradigm talk with its insistence on multiplicities and proliferations in tension with a resurgent positivism and governmental imposition of experimental design as the gold stan-dard in research methods. Using the concept of 'coloring epistemologies' as an index of such tensions, the essay argues for proliferation as an ontological and historical claim. What all of this might mean in the teaching of research in education is dealt with in a delineation of five aporias that are fruitful in helping students work against technical thought and method: aporias of objectivity, complicity, difference, interpretation, and legitimization. The essay concludes with a 'disjunctive affirmation' of multiple ways of going about educational research in terms of finding our way into a less comfortable social science full of stuck places and difficult philosophical issues of truth, interpretation and responsibility.
To stop the downward spiral of intensifying environmental violence that inevitably leads to social violence we, as humans, need to better understand what is at stake and to determine how to make changes at the root levels. Ecopedagogy is centered on understanding the struggles of and connections between human acts of environmental and social violence.
Greg W. Misiaszek argues that ecopedagogies grounded in critical, Freirean pedagogies construct learning that leads to human actions geared towards increased social and environmental justice and planetary sustainability. Throughout the book he discusses the need for teaching, reading, and researching through problematizing the causes of socio-environmental violence, including oppressive processes of globalization and constructs of “development”, “economics”, and “citizenship”, to name a few, that emerge from socio-historical oppressions (e.g., colonialization, racism, patriarchy, neoliberalism, xenophobia, epistemicide) and dominance over the rest of nature. Misiaszek concludes with ecopedagogies’ challenges within the current post-truth era and possibilities of reimagining UNESCO’s Sustainable Development Goals (SDGs).
In this phenomenon, the invaders penetrate the cultural context of another group, in disrespect of the latter’s potentialities; they impose their own view of the world upon those they invade and inhibit the creativity of the invaded by curbing their expression.
This article outlines a framework the authors have used to infuse sustainability study into humanities teaching at the middle school level. Native American tribal elders can act as co-teachers in such classrooms, and the place-based stories that shaped their views of the environment can serve as important classroom texts to investigate sustainable philosophies. Middle school students can learn to read with a sustainable lens and learn to use the narrative wisdom of tribal elders to read across texts for sustainability themes and messages. Respect for Native American culture flourishes in such an environment. Examples of Native American storied resources for sustainability are offered in this article.
The self-concept is predicated on taken-for-granted ways of thinking, feeling, and acting that become defining characteristics of an individual and distinguish him or her from other people. Chronic illness disrupts these taken-for-granted notions about self, as well as daily habits that support this self. Yet not all people define the disruption that they experience as serious illness with lasting consequences. Their habitual ways of defining self do not permit them to accept altered images of self - even those given in experience. Thus they avoid viewing themselves as chronically ill and resist reconstructing an altered self around illness until they exhaust other plausible explanations and learn over and over in their daily lives that they have changed. The implications for occupational therapists are that patients may either view treatment as irrelevant for their future selves or see the self-images reflected in treatment activities as at odds with their habitualized self-concepts. The article draws on narratives from a qualitative interview study of 140 people with serious chronic illnesses.
Epistemic agents may no longer claim merely to find the world and so thereby shirk responsibility not only for what they find, but also for the nature of what is found. These objects, these substances of the world, are so often not just epistemic constructions but rather ontological artifacts of our own making and doing… practices of representation are peculiarly situated in this process, for representation is itself a mode of intervention . The only thing that keeps us from floating off with the wind is our stories. They give us a name and put us in a place, allow us to keep on touching . Narrative inquiry is an old practice that may feel new to us for a variety of reasons. Human beings have lived out and told stories about that living for as long as we could talk. And then we have talked about the stories we ...
Mitigating the borders that exist between scientific cultures can be a difficult task. The purpose of this paper is to look at the differences and similarities that occur in language use when two scientific cultures communicate in the same forum on a topic of mutual concern. The results provide an opportunity to share knowledge of an Indigenous culture that relies on barren ground caribou (Rangifer tarandus) as a way of life in Northern Canada. Analysis of language use led to the identification of framework categories that can be used to increase awareness in different perspectives of science knowledge. Reconceptualization of the narratives presented can be used to calm the turbulence that exists between Indigenous People and other cultures and provides an opportunity for science educators to incorporate Indigenous ways of knowing into the classroom. It was found that autobiographical approaches in particular could provide an opening for cultural borders to be lessened.
This article reports on a study that examined the ecological identities and philosophies of Canadian experiential environmental educators who incorporate Western and Indigenous traditions into their pedagogical praxis. Guided by the overarching question, “Can Western and Indigenous knowledge of the natural world be blended theoretically and in practice?” notable findings include the clarification of the relationship between Western and Indigenous knowledge and philosophies of Nature as one with the potential for bricolage (integration) but not absolute métissage (blending) unless Western perspectives other than science, such as deep ecology and bioregionalism, are also considered.
Taking the position that “critical pedagogy” and “place-based education” are mutually supportive educational traditions, this author argues for a conscious synthesis that blends the two discourses into a critical pedagogy of place. An analysis of critical pedagogy is presented that emphasizes the spatial aspects of social experience. This examination also asserts the general absence of ecological thinking demonstrated in critical social analysis concerned exclusively with human relationships. Next, a discussion of ecological place-based education is offered. Finally, a critical pedagogy of place is defined. This pedagogy seeks the twin objectives of decolonization and “reinhabitation” through synthesizing critical and place-based approaches. A critical pedagogy of place challenges all educators to reflect on the relationship between the kind of education they pursue and the kind of places we inhabit and leave behind for future generations.
This paper investigates how green schoolyards can reduce stress and promote protective factors for resilience in students. It documents student responses to green schoolyards in Maryland and Colorado in the United States under three conditions: young elementary school children׳s play in wooded areas during recess; older elementary school children׳s use of a naturalized habitat for science and writing lessons; and high school students׳ involvement in gardening. Drawing on ethnographic observations and interviews, it describes how the natural areas enabled students to escape stress, focus, build competence, and form supportive social groups. These findings have implications for theories of resilience and restoration and school interventions for stress management.
What is experiential education? What are its theoretical roots? Where does this approach come from? Offering a fresh and distinctive take, this book is about going beyond "learning by doing" through an exploration of its underlying theoretical currents.
The authors explore the place of tension in understanding narrative inquiry as a relational research methodology. Drawing on a narrative inquiry into children's, teachers’, and families’ experiences in schools shaped by achievement testing practices that flow from accountability policies, the authors show how attending to tensions is central to the relational aspects of composing field texts as well as writing interim and final research texts. Through a fictionalized interim research text, the authors make visible the centrality of relational narrative ethics as we live in the midst of tensions. Finally, the authors offer a starting point for considering the dangers of counterstories as we work with participants and attend to tensions.
Indigenous groups offer alternative knowledge and perspectives based on their own locally developed practices of resource use. We surveyed the international lit- erature to focus on the role of Traditional Ecological Knowledge in monitoring, responding to, and managing ecosystem processes and functions, with special attention to ecological resilience. Case studies revealed that there exists a diversity of local or traditional practices for ecosystem management. These include multiple species management, resource rotation, succession management, landscape patchiness management, and other ways of responding to and managing pulses and ecological surprises. Social mechanisms behind these traditional practices include a number of adaptations for the generation, accumulation, and transmission of knowledge; the use of local institutions to provide leaders/stewards and rules for social regulation; mechanisms for cultural internalization of traditional practices; and the devel- opment of appropriate world views and cultural values. Some traditional knowledge and management systems were characterized by the use of local ecological knowledge to in- terpret and respond to feedbacks from the environment to guide the direction of resource management. These traditional systems had certain similarities to adaptive management with its emphasis on feedback learning, and its treatment of uncertainty and unpredictability intrinsic to all ecosystems.
This article reports on a recent study about Outward Bound Canada's Giwaykiwin program for Aboriginal youth. A key finding that emerged from the study was the need to design contemporary Aboriginal education programs based on a recognition of the evolution of Indigenous cultures and languages in close relationship with specific geographical areas. The implications of these findings are presented for both Aboriginal and non-Aboriginal educators interested in incorporating an Aboriginal understanding of place in their practice. Recommendations are also provided for grounding outdoor and environmental education programs in local Indigenous traditions.
The central idea of "The Choice Before Us" is that the Moacir Gadotti prescription for an ecopedagogy, which is supposed to lead to "one nation" and a "planetary consciousness," is based on many of the same liberal assumptions that underlie current efforts to globalize the West's industrial/consumer-based culture. In addition to examining the conceptual basis for the colonizing agenda of an ecopedagogy, which supposedly is to lead to a shared planetary consciousness as each individual undertakes the "grand journey" into "his interior universe," the educational reform implications of revitalizing the commons is given extended consideration. Contrary to the Gadotti vision of a global culture ("one nation" as Gadotti puts it), educational reforms that contribute to the revitalization of the commons (i.e., the nonmonetized and nonprivatized aspects of cultural and natural systems) are explained as the genuine forms of resistance to economic and technological globalization, and to slowing the destruction of natural systems. Contrary to what many leading educational theorists continue to claim, there is a choice before us, and both the cultures now resisting Western imperialism and an environment that is in crisis will force us to recognize it.
Incl. abstract Turning to local phenomena as a source for curriculum development offers a way to bridge the gap many students experience between school and the rest of their lives. By drawing upon cultural, natural, economic, and civic features and problems and opportunities encountered in their own region, teachers can demonstrate the value of mastering knowledge and skills that might otherwise seem abstract or meaningless to students. This is especially true when learning opportunities are situated in the broader community as well as the classroom. Enhanced student engagement and achievement can often result from this shift in curricular and instructional focus.
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