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| Traditional Ecological Knowledge and Natural Resource Management | 
| Creator: Charles R. Menzies
Publisher: University of Nebraska Press
Category: Book
List Price: $19.95
Buy New: $17.94
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New (9) from $17.94
Avg. Customer Rating:  1 reviews
Sales Rank: 637972
Media: Paperback
Number Of Items: 1
Pages: 274
Shipping Weight (lbs): 0.8
Dimensions (in): 9 x 6 x 0.7
ISBN: 0803283199
Dewey Decimal Number: 304.208997
EAN: 9780803283190
ASIN: 0803283199
Publication Date: November 1, 2006
Availability: Usually ships in 1-2 business days
Condition: Brand New. Delivery is usually 5 - 8 working days from order, International is by Royal Mail Airmail
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| Editorial Reviews:
Product Description
Traditional Ecological Knowledge and Natural Resource Management examines how traditional ecological knowledge (TEK) is taught and practiced today among Native communities. Of special interest is the complex relationship between indigenous ecological practices and other ways of interacting with the environment, particularly regional and national programs of natural resource management. Focusing primarily on the northwest coast of North America, scholars look at the challenges and opportunities confronting the local practice of indigenous ecological knowledge in a range of communities, including the Tsimshian, the Nisga’a, the Tlingit, the Gitksan, the Kwagult, the Sto:lo, and the northern Dene in the Yukon. The experts consider how traditional knowledge is taught and learned and address the cultural importance of different subsistence practices using natural elements such as seaweed (Gitga’a), pine mushrooms (Tsimshian), and salmon (Tlingit). Several contributors discuss the extent to which national and regional programs of resource management need to include models of TEK in their planning and execution. This volume highlights the different ways of seeing and engaging with the natural world and underscores the need to acknowledge and honor the ways that indigenous peoples have done so for generations.
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| Customer Reviews:
expressive science? October 28, 2007
1 out of 2 found this review helpful
The authors contend that Traditional Ecological Knowledge (TEK) has much to offer to economic and political programs that manage ecological resources. They do a good job of noting the characteristics of TEK (local, dynamic, etc.) that act as both strengths and weaknesses for the campaign to insinuate TEK into current policy and management practices. The chapters are all good studies of TEK as found in historical subsistence practices of indigenous people. These studies tend to argue against other anthropological collections which seem to disprove what they see as the myth of the ecologically noble savage. However, the real problem with this text is not the analytical voice but its inability to address why the goals of its expressive voice will never be met with this type of approach.
In the introduction Menzies recounts a conversation with a politician in which Menzies hopes to persuade him of the importance of introducing TEK into policy and planning processes. The politician wants to know what is in it for the industry. Menzies' reaction is the typical moraline despair and the rest of the book want to argue for a new moral compass. What is missing is any real sustained discussion of the 600-pound gorilla in the room. By this I mean the profit motive which drives our economic engine and the fact that societal or political regulation of that engine has been ineffective if not nonexistent. Rather we might say that our symbolic politics and our administered society are simply dressed up in the trappings of an empowered regulatory force; it only seems to be so. Our actual practice is determined in the last instance by considerations of profit.
The authors take the moral position that greed and exploitation of natural resources is wrong and that a lack of sustainable practices will hurt us in the long run. But as Keynes said, in the long run we'll all be dead. Perhaps the biggest mistake of these kinds of texts is that they never completely analyze their opposition. Therefore they can never mount a serious debate for social change.
This is ironically a built-in flaw of expressive science. The more completely we identify with a cultural object or social movement, the less valuable is the product of any analytical work we may do on that subject. And in a time when the scientific method, objectivity, decontextualization, etc. serves as the foundational method for epistemic warrants, this makes our pronouncements on this subject as social scientists ever more suspect.
It becomes clear that our findings are motivated by a desire to persuade rather than to interpret, in short it is too obvious that seek to change the world, not just interpret it. This is not necessarily a problem in itself. But there is one other aspect of the scientific foundation for warranting truth that is critical to `good science' and that is the rigorous application of systematic doubt.
The next time you read any social science analysis of environmentalism that seems to be guided by a clear and constant moral compass heading, try to find where that particular heading has been subjected to systematic doubt.
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Wildlife, nature and the Environment
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