Indigenous Ecological Knowledge Research Articles

How Not to Undiscipline Religion and Science: Indigenous Ecological Knowledge, Epistemic Resistance, and the Settler Imagination

Taking settler-environmental interest in Indigenous traditional ecological knowledge (ITEK) as a case study, this paper critically examines some ethico-political pitfalls that can accompany attempts to undiscipline the conceptual and academic boundaries between religion and science. Although settler interest in ITEK appears to heed calls to center Indigenous perspectives in response to ecological crises, I argue that in practice such turns repeatedly enact neocolonial maneuvers that risk obfuscating and exacerbating the settler-colonial status quo. Employing the analytic of biocolonialism, I focus in particular on the discursive construction of Indigenous knowledge as a universal good that any interested parties might access and circulate. I criticize this conception on anti-colonial grounds and propose that it depends on a picture of knowledge as such as an apolitical commodity. By way of parochializing that conception and loosening its grip on the settler-environmental imagination, I examine expressions of Indigenous epistemic resistance which generate a competing picture of knowledge as anti-public or secret. I conclude by suggesting that this second picture invites settler environmentalists to cultivate capacities of going without ITEK and claiming that analysts should continue to pursue the sort of critical and constructive work performed here if experiments in undisciplining are to cohere with anti-colonialism.

Indigenous Ecological Knowledge and Systems of Ethnic Farmers Located at Different Altitudinal Locations along Agno River, Philippines

Ethnic farming communities located at different altitudinal locations in Agno River, Philippines face climate stressors that threaten their agricultural production. This paper determined the climate stressors experienced in the watersheds, investigated and assessed the exposures to climate stressors, and identified the ethnic affiliations of the communities, their farming practices and indigenous knowledge and systems to cope with the climate stressors. Data were gathered using pre-tested questionnaires during one-on-one interviews, focused group discussions and key informant interviews. Secondary data were likewise consulted. Majority of the communities’ ethnic affiliations are Karao, Ibaloi and Kalanguya. Farming techniques practiced include crop rotation and multicropping. The percentage of farmers in Ambuklao watershed doing it is twice as high as in both San Roque and Binga watersheds. Almost all farmers in Ambuklao do crop rotation, but apparently no one practices multicropping. Most farmers in Ambuklao plant high-value vegetables. Crop rotation is also done in San Roque and Binga where multi-cropping is also practiced. The elevational differences of the three watersheds dictate the choice of farming systems. Farm areas in Ambuklao are mostly located at higher slopes and ridges where flooding as a mean of watering is not possible. The practice of indigenous knowledge systems (IKS) in farming includes uma (kaingin), burning and applying the ash as fertilizer, natural composting, use of scarecrows and aduyon. Majority of the respondents indicated using indigenous farming systems or techniques. This did not significantly differ from the 49% who said they do not do so.

The Urgency of Stakeholder Roles and Environmental Politics in Achieving SDGs through Environmental Management in Malaumkarta Village, Sorong

This study examines the implementation of Sustainable Development Goals (SDGs) through the traditional egek/sasi practices in Malaumkarta Village, Sorong Regency, Indonesia. It explores the roles of various stakeholders in integrating indigenous ecological knowledge with modern conservation efforts to achieve sustainable development. Using a qualitative case study approach, it highlights the role of a multi-stakeholder collaboration, including local youth, NGOs, religious institutions, local government, and the customary council. The study reveals that the successful localization of SDGs in Malaumkarta is attributed to a robust multi-stakeholder collaborative framework, encompassing local youth, NGOs, religious institutions, local government, and the customary council. The inaugural Egek Festival in 2023 exemplifies this collaboration, symbolizing the Moi tribe's commitment to sustainable resource management and cultural preservation. The research highlights the potential of integrating traditional ecological knowledge into modern conservation efforts and the importance of adapting global sustainability goals to local contexts. While the study's geographical scope and timeframe present limitations, its findings have significant implications for policy, practice, and future research in sustainable development, particularly in indigenous contexts. The Malaumkarta case offers valuable insights for achieving SDGs while preserving cultural heritage and ecological integrity, potentially informing similar initiatives worldwide

Understanding ecological grief as a response to climate change-induced loss in Ghana

ABSTRACT The perceived effects of climate change on the environment are becoming a lived experience for many rural dwellers in poor countries. Several new concepts have emerged to describe the long-term mental health consequences of climate-induced effects, with ecological grief as a prime example. Yet empirical research showing how climate-related ecological loss drives grief and emotional distress among communities is limited, particularly within the context of sub-Saharan Africa. This study draws on in-depth interviews and a focus group with smallholder farmers in the Upper West region, Ghana’s most climate-vulnerable region, to develop an understanding of climate change-induced ecological grief. A key finding of the study is that smallholder farmers in the region are experiencing grief because of climate change-induced ecological loss including loss of livelihoods, loss of indigenous seeds and genetic resources, and loss of indigenous ecological knowledge. We further demonstrate that grief experienced by farmers manifests in various forms including feelings of anxiety, powerlessness, helplessness, hopelessness, and sadness, among others. Our findings have implications for climate change adaptation strategies and policies across the global South.

Revisiting African indigenous eco-spirituality and eco-solidarity: an autobiographical case of totemism among the Kipsigis

African indigenous knowledge systems and ecologies have often been marginalised in global environmental discourses due to their ‘unscientific’ and non-empirical nature. There is, however, a growing appreciation that African cosmology and ecologies are spiritual, theistic, and ordered where one mode of existence presupposes all the others and that a balance must be maintained among the different forms of life for harmonious coexistence. One way of maintaining balance among the different forms of existence was through totemic taboos. Using the Kipsigis community of Kenya, particularly the belief and practice of totemism, this article examines through oral history and storytelling, how totems created physical and spiritual bonds between the community and environment through taboos. Acknowledging that these invaluable indigenous ecological knowledge systems have eroded due to urbanisation, modernisation, and Christianisation, this article makes an autobiographical case for how young people can revisit such knowledges to inspire an eco-spirituality that, combined with scientific and technological efforts, will enhance environmental conservation. (This article is published in the thematic collection ‘African ecologies: the value and politics of indigenous knowledges’, edited by Adriaan van Klinken, Simon Manda, Damaris Parsitau and Abel Ugba.)

Indigenous Ecological Knowledge: a Transformative Approach to Biodiversity Legislation in Nigeria.

Indigenous communities worldwide have cultivated and preserved invaluable ecological knowledge on biodiversity conservation long before the formalisation of scientific inquiry. Rooted in familial intimacy with nature and an acute ability to discern subtle micro-changes, these communities profoundly understand the patterns and processes shaping their natural world. In Nigeria, a nation boasting diverse indigenous peoples and rich biodiversity, this unique knowledge system finds limited recognition within the current legal framework on biodiversity conservation. In response to the persistent decline of biodiversity within and beyond protected areas in the country, the paper argues for a shift grounded in integrating indigenous ecological knowledge(I.E.K) into the existing laws and policies on biodiversity conservation. The findings of this paper demonstrate the need for a transformative change- one demanding a fundamental reorganisation in the design, implementation, and enforcement of biodiversity policies in the country to prioritise the rights and agency of indigenous peoples and local communities in biodiversity policies. It submits that by acknowledging and incorporating indigenous knowledge into legal frameworks, the country can effectively combat biodiversity loss and foster a more inclusive, sustainable approach that aligns with the vision of the country and the global conservation goals.

Indigenous Ecological Knowledge and Perceptions of Climate Change on the Environment and Livelihood of Local Communities in Kgalagadi District of Botswana

Extreme climate change causes an immeasurable threat to the livelihood security and prosperity of rural communities, including the natural environment and resources managed by the local people in the Kgalagadi District of Botswana. The study aims to understand the indigenous ecological knowledge of local communities about climate change, its impacts on the environment, and their livelihoods across five villages in the Kgalagadi District of Botswana. The present study used a semi-structured questionnaire survey at the household level who were randomly selected using the village register book. The results indicated that all the respondents in Kang village and some from Lehututu and Tshane villages perceived that the causes of climate change were unknown. However, some respondents across the other four villages believed that climate change is caused by various factors including wildfires, pollution from industries, impacts from livestock, and vehicles, as well as a curse from God. Indigenous knowledge must be well incorporated with scientific methods and up-to-date climate change adaptation and mitigation strategies to envisage more concrete results. This helps to integrate the insight of local people into policies and strategies to make an effort for solutions that are crucial for sustainable development. We suggest that all stakeholders should harmonise the use of indigenous knowledge with climate change strategies, to make the best use of its contribution to the successful execution of climate change policies.

Indigenous Ecological Knowledge and Perceptions of Climate Change on the Environment and Livelihood of Local Communities in Kgalagadi District of Botswana

Extreme climate change causes an immeasurable threat to the livelihood security and prosperity of rural communities, including the natural environment and resources managed by the local people in the Kgalagadi District of Botswana. The study aims to understand the indigenous ecological knowledge of local communities about climate change, its impacts on the environment, and their livelihoods across five villages in the Kgalagadi District of Botswana. The present study used a semi-structured questionnaire survey at the household level who were randomly selected using the village register book. The results indicated that all the respondents in Kang village and some from Lehututu and Tshane villages perceived that the causes of climate change were unknown. However, some respondents across the other four villages believed that climate change is caused by various factors including wildfires, pollution from industries, impacts from livestock, and vehicles, as well as a curse from God. Indigenous knowledge must be well incorporated with scientific methods and up-to-date climate change adaptation and mitigation strategies to envisage more concrete results. This helps to integrate the insight of local people into policies and strategies to make an effort for solutions that are crucial for sustainable development. We suggest that all stakeholders should harmonise the use of indigenous knowledge with climate change strategies, to make the best use of its contribution to the successful execution of climate change policies.

Centring localised indigenous concepts of wellbeing in urban nature-based solutions for climate change adaptation: case-studies from Aotearoa New Zealand and the Cook Islands

Nature-based solutions (NbS) offer significant potential for climate change adaptation and resilience. NbS strengthen biodiversity and ecosystems, and premise approaches that centre human wellbeing. But understandings and models of wellbeing differ and continue to evolve. This paper reviews wellbeing models and thinking from Aotearoa New Zealand, with focus on Te Ao Māori (the Māori world and worldview) as well as other Indigenous models of wellbeing from wider Te Moana-nui-a-Kiwa Oceania. We highlight how holistic understandings of human-ecology-climate connections are fundamental for the wellbeing of Indigenous peoples of Te Moana-nui-a-Kiwa Oceania and that they should underpin NbS approaches in the region. We profile case study experience from Aotearoa New Zealand and the Cook Islands emerging out of the Nature-based Urban design for Wellbeing and Adaptation in Oceania (NUWAO) research project, that aims to develop nature-based urban design solutions, rooted in Indigenous knowledges that support climate change adaptation and wellbeing. We show that there is great potential for nature-based urban adaptation agendas to be more effective if linked closely to Indigenous ecological knowledge and understandings of wellbeing.

Spawning behaviour of lake whitefish in Lake Huron revealed by fine-scale acoustic telemetry and Indigenous ecological knowledge

Lake whitefish (Coregonus clupeaformis) are ecologically, economically, and culturally significant across their range, yet little is documented about the species’ spawning behaviour. Here, we used a VEMCO Positioning System (VPS) and the local ecological knowledge of Saugeen Ojibway Nation in a Two-Eyed Seeing approach to characterize sex-specific movement patterns of lake whitefish at a spawning shoal in Georgian Bay, Lake Huron (Ontario, Canada). In fall 2020, 50 lake whitefish were tagged with acoustic transmitters and 28 of those fish were detected during the deployment of the VPS between 15 October 2021 and 18 January 2022. Occupancy of lake whitefish on the VPS followed a bell-shaped pattern, with an increase, plateau that lasted ∼1 week, and subsequent decrease in activity over a 48-day period demarcating the 2021 spawning season. Apart from 2 resident females, males appeared in the area first. Both sexes moved into shallower lake depths at night and deeper depths during the day. Females moved 18.0% faster than males during the day whereas males moved 39.5% faster than females at night. Depths occupied became shallower over time until the peak activity phase, followed by a transition back to deeper waters. Both sexes used a variety of habitats over the spawning season, including the main spawning shoal, sandy substrates, and steep slopes. These insights on the habitat usage and spawning phenology of lake whitefish provided through our Two-Eyed Seeing approach can help inform stewardship initiatives aimed at increasing recruitment of depleted populations of this important species.

Agroecology integrates science, practice, movement, and future food systems

Agroecology is an interdisciplinary field that brings together agricultural practice and ecological principles. This article explores agroecology's theoretical foundations, practical applications, and historical evolution, along with its impact on modern agricultural methods. Agroecology looks at how biophysical and social elements combine to produce food sustainably, promote social justice, and protect the environment. The first section of the article looks at how agroecology developed as a scientific field, discussing its fundamental ideas, practices, and objectives- all of which emphasize participatory, adaptive, and holistic methodologies. The inquiry also looks into how agroecology might support biodiversity, resilience to climate change, and sustainable livelihoods. This article also explores the rise of agroecology as a movement driven by social activism, environmental consciousness, and a search for alternative food systems. After that, the article dives further into the history of agroecology, emphasizing the pioneers' contributions and the development of agroecological principles over time. The text goes on to outline the fundamental principles of agroecology. Its main objectives are enhancing resource efficiency, strengthening resilience, and ensuring social equality. This article discusses the practical applications of agroecology in various agricultural settings, such as permaculture, agroforestry, and agroecological farming systems. A few agro-ecology case studies have been described. Finally, the article highlights the future of food systems. The article concludes by highlighting the necessity of combining scientific understanding with indigenous ecological and cultural knowledge and stating that agro-ecology is viable for a more just and sustainable future for agriculture and food security.

Ethnobotanical study of peraq api ritual in Sasak Tribe of Lombok Island, Indonesia and its potential for sustainable tourism

Abstract. Rahayu SM, Batoro J, Sukenti K, Hakim L. 2023. Ethnobotanical study of peraq api ritual in Sasak Tribe of Lombok Island, Indonesia and its potential for sustainable tourism. Biodiversitas 24: 5485-5494. Peraq api is a ritual for giving baby names by the Sasak Tribe in Lombok Island, Indonesia. This ritual uses various species of plants and processions to symbolize values and beliefs of the Sasak people. This unique cultural knowledge and practice might interest tourists to experience the ritual. This study aims to determine the diversity of plant species used in peraq api ritual and the ethnobotanical knowledge embedded on it, and to assess the potential of utilizing this ritual for sustainable tourism development. This research was conducted in villages around the Mandalika Area, including Sengkol, Kuta, Sukadana, and Mertak Villages, located in Pujut Sub-district, Central Lombok District, West Nusa Tenggara Province. The research was carried out by combining the methods of direct observation, participatory observation and interviews. Information on the species and vernacular names, plant part used, mode of use, conservation status of the plant as well as its habitat were collected and analyzed using descriptive and qualitative approaches. Based on the research, it was found that 15 families, 21 genera and 22 plant species were used in peraq api ritual. Each plant symbolizes the indigenous value and beliefs of Sasak Tribe related to their connection with God, people and environment. The use of plants in peraq api ritual also shows the indigenous intelligence of the Sasak Tribe. Traditional knowledge about the uses of plants and landscape management plays an important role in plant conservation. Plants used in the peraq api ritual can be found in various habitats, including homegarden, garden, riverside and ricefield. These various habitats resemble the indigenous ecological and ethnobotanical knowledge of Sasak Tribe in landscape management which has a very positive role in conserving biodiversity, creating a sustainable environment and socio-cultural preservation. The peraq api ritual has the potential to be develope as a sustainable tourism. The development of peraq api rituals for tourism might be useful to preserve cultural values of Sasak Tribe ??as a national cultural asset, conserve plant diversity and environment and improve the welfare of local communities.

Indigenous Ecofeminism? Decolonial Practices and Indigenous Resurgence in Lee Maracle’s Works

Ecocritical and ecofeminist studies have frequently borrowed from Indigenous epistemologies to conform new approaches to human-nature relations, particularly now that the pressing climate crisis is making western societies contemplate the need for radical solutions. As Leanne Betasamosake Simpson remarks, “the western academy is now becoming interested in certain aspects of Indigenous Knowledge” such as “Traditional Ecological Knowledge (TEK)” (373). However, the scope of this interest is reduced and disconnects ecological knowledge from decolonial practices, such as land claims or Indigenous feminisms. Maile Arvin et al. emphatically support that “settler colonialism has been and continues to be a gendered process” (8) and thus its ramifications and effects (upon nature or Indigenous communities) cannot be detangled without an Indigenous feminist perspective. In this article, I focus on an ecocritical analysis of several works by Lee Maracle, who dedicated her career to the regeneration and revalorization of Indigenous systems of knowledge, in order to pinpoint the intersections between feminism, decolonization, and nonhuman ecological thinking that might develop into a potential Indigenous ecofeminism that truly recognizes Indigenous epistemologies in their full context. Basing myself off Nishnaabeg scholar Leanne Betasamosake Simpson’s theories on Indigenous radical resurgence, which assert that a cultural resurgence (such as a revalorization of Indigenous ecological knowledge) cannot take place without a political resurgence (such as the acknowledgement of Indigenous sovereignty), I argue that Maracle’s portrayal of natural elements and her imagining of human-nature relations is inextricably linked to a decolonizing perspective foregrounded on Indigenous feminism.

The impacts of climate change, energy policy and traditional ecological practices on future firewood availability for Diné (Navajo) People.

Local-scale human-environment relationships are fundamental to energy sovereignty, and in many contexts, Indigenous ecological knowledge (IEK) is integral to such relationships. For example, Tribal leaders in southwestern USA identify firewood harvested from local woodlands as vital. For Diné people, firewood is central to cultural and physical survival and offers a reliable fuel for energy embedded in local ecological systems. However, there are two acute problems: first, climate change-induced drought will diminish local sources of firewood; second, policies aimed at reducing reliance on greenhouse-gas-emitting energy sources may limit alternatives like coal for home use, thereby increasing firewood demand to unsustainable levels. We develop an agent-based model trained with ecological and community-generated ethnographic data to assess the future of firewood availability under varying climate, demand and IEK scenarios. We find that the long-term sustainability of Indigenous firewood harvesting is maximized under low-emissions and low-to-moderate demand scenarios when harvesters adhere to IEK guidance. Results show how Indigenous ecological practices and resulting ecological legacies maintain resilient socio-environmental systems. Insights offered focus on creating energy equity for Indigenous people and broad lessons about how Indigenous knowledge is integral for adapting to climate change. This article is part of the theme issue 'Climate change adaptation needs a science of culture'.

Indigitization: Technology as a mode for conservation sustainability and knowledge transfer in indigenous New Zealand communities

Many youths today are disconnected from nature. Although technology cannot substitute for real-life connection of youth to the environment, it can enable nature connectedness, a key factor in reclaiming cultural identity which is intrinsically embedded in nature for Indigenous Māori people. We explore Indigitization as a mechanism for transferring Indigenous ecological knowledge (mātauranga) through digital platforms: virtual reality (VR), and graphic novel (GN) in Māori and English.We used these technologies to capture the pūrākau (story) of a sacred area for Te Rarawa iwi (tribe) in New Zealand, to transfer Indigenous ecological knowledge (mātauranga) about Au Warawara Forest to youth. We assessed the impact of these digital resources on 122 students from Te Rarawa, from both local schools and the wider North Island, who attended a culturally based environmental program.The aim was to increase student levels of mātauranga in ecology. We surveyed students before and after exposure to VR and GN. Students responded positively to the VR, but student enthusiasm for both resources was high. After these experiences, students reported deeper connections to their history and the environment, and with increased awareness of mātauranga. More than half of the youth preferred experiencing VR and GN in Māori.These results show that Indigenous narratives conveyed through digital media support the transfer of ecological mātauranga Māori. Use of technologies such as VR and GN are likely to be critical for future biodiversity conservation sustainability through reconnection of Indigenous youth to cultural and ecological knowledges.

Akan Worldview on Human-Earth Relations for Environmental Conservation in Ghana

The idea that there is an interconnectedness between human beings and the natural environment is widely held by many people across the globe. Unfortunately, this nexus has become the cause of the global problem of pandemics, climate change and greenhouse gases. The 2020 Environmental Performance Index (EPI) ranked Ghana low at 39th out of 46 countries in sub-Saharan Africa (SSA). Employing the qualitative method and phenomenological approach, some Akan environmental conservation ideas inherent in human-earth relations were analysed. The paper argues that the Akan indigenous ecological knowledge, such as taboos, observance of earth's Sabbaths, keeping of sacred forest groves and ecological proverbs and wise-sayings are viable resources to be harnessed to theologize in eco-theology and for environmental sustainability.

Indigenous ecological calendars and seasonal vector-borne diseases in the Colombian Amazon: an intercultural and interdisciplinary approach

ABSTRACT Traditional ecological knowledge of indigenous groups in the southeastern Colombian Amazon coincides in identifying the two main hydrological transition periods (wet-dry: August-November; dry-wet: March-April) as those with greater susceptibility to disease in humans. Here we analyze the association between indigenous knowledge about these two periods and the incidence of two vector-borne diseases: malaria and dengue. We researched seven “ecological calendars” from three regions in the Colombian Amazon, malaria and dengue cases reported from 2007 to 2019 by the Colombian National Institute of Health, and daily temperature and precipitation data from eight meteorological stations in the region from 1990-2019 (a climatological normal). Malaria and dengue follow a seasonal pattern: malaria has a peak from August to November, corresponding with the wet-dry transition (the “season of the worms” in the indigenous calendars), and dengue has a peak in March and April, coinciding with the dry-wet transition. Previous studies have shown a positive correlation between rainfall and dengue and a negative correlation between rainfall and malaria. However, as the indigenous ecological knowledge codified in the calendars suggests, disease prediction cannot be reduced to a linear correlation with a single environmental variable. Our data show that two major aspects of the indigenous calendars (the time of friaje as a critical marker of the year and the hydrological transition periods as periods of greater susceptibility to diseases) are supported by meteorological data and by the available information about the incidence of malaria and dengue.

Examining the connection between water concerns, water anxiety, and resilience among Indigenous persons: A systematic scoping review

Background & objectiveDespite Canada's and the United States' acceptance of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), achieving equitable water, sanitation and hygiene (WASH)-related services among Indigenous peoples remain at issue for the 2030 Sustainable Development Goals (SDGs). Water anxiety is a mental health burden threatening resilience, given cultural stewardship imperatives for water well-being. Participants and settingsPeer-reviewed literature documenting water anxiety/insecurity was explored in relation to resilience among Indigenous communities in Canada and the United States (including Hawaii and Alaska). MethodsA systematic scoping review was conducted using three databases (Medline, Sociological Abstracts and PsycINFO) and key words pertaining to Indigenous Peoples, Canada, U.S., and water. Two reviewers screened and extracted each article. ResultsThe search yielded six quantitative studies. Large diversity among Indigenous communities resulted in different water concerns tied to geographical locales, industry, and the health of water bodies. Environmental concerns, poor access to safe drinking water, and negative effects of water insecurity (water costs, food scarcity) was associated with water anxiety. Indigenous ecological knowledge, cultural continuity, water advocacy, and participatory community interventions was associated with resilience. ConclusionThere is limited research exploring water anxiety and resilience among Indigenous communities. Particularly among women, water related health risks, concern for future generations, and cultural gender role expectations for water stewardship, contribute to water anxiety. An important next step is to recognize water anxiety as a mental health burden, and advance Indigenous-led research to not only optimally redress water inequities, but also the broader scope of its impact to ongoing trauma among Indigenous peoples.

Sengwer Indigenous Environmental Knowledge and the Management of Cherang'any Forest Resources, Elgeyo-marakwet County, Kenya

Globally, forests supply important environmental benefits within and across ecosystem boundaries and despite institutional management, forest ecosystems are subjected to land-use changes which diminish their role. In Kenya, the current institutional management instruments are largely in place but there is a continuous reduction of forest cover presently estimated at 5.7% of the national land area as opposed to the desired > 10.0%. The integration of indigenous ecological knowledge into forest management may provide a much-needed bridge between indigenous communities and institutional understanding of sustainable forest management. Thus, the study examined the role of IEK in the management of forest among the Sengwer community living next to the Cherang’any forest, Elgeiyo-Marakwet County, Kenya. The study targeted older community members who were purposely sampled as key informants. The study used focus group discussion as the main instruments for data collections and thus qualitative analysis was more appropriate. The output was presented in thematic format. The study established that the Sengwer indigenous forest management techniques are compatible with institutional techniques applied in the management of the forest to the extent that institutionalized methods are more pervasive in the management of the forest. Based on the discussions, the study concluded that the indigenous conservation practices need to be formalized and integrated with the modern forest management practices. IEK can be included in the sustainable conservation of forests if the socio-economic status of the community is improved through economic empowerment. Further, the study recommends that Kenya’s Forest Conservation and Management Act of 2016 provides a basis for the integration of IEK into modern forest management techniques.

Episteme and Ecology: Amitav Ghosh’s The Living Mountain and the Decolonial Turn

Amitav Ghosh’s The Living Mountain: A Fable of Our Times (2022) is an allegorical rendering of the repercussions of environmental degradation and the annihilation of indigenous ecological knowledge. As one of the notable public intellectuals of contemporary times, Ghosh in The Living Mountain deliberates on the ramifications of the discourses of colonialism and the Anthropocene, and depicts how those have been complicit in asserting a hegemonic Western episteme that has corroborated capitalist extraction and ecological commodification. This article examines Ghosh’s The Living Mountain as highlighting the layered operation of colonial capitalism in disrupting ecological systems and marginalizing indigenous epistemologies. The article brings to the foreground that such capitalist subjugation becomes instrumental in unleashing “testimonial injustice” on indigenous knowledge systems, culminating in horrendous forms of epistemicide and ecocide. To counter such a pervasive objectification, Ghosh calls through this narrative for a “decolonial turn” that is attendant on “epistemic disobedience” and repudiates the dominant meaning-formations. This article finally argues that Ghosh elucidates the necessity of a collective epistemic responsibility that would discard the hegemonic capitalist perceptions of nature and ecology and celebrate their primacy and organic existence. It is only through the recuperation of indigenous knowledge and an epistemic re-centering that escalating environmental disasters can be checked and new forms of sustainable planetarity and planetary solidarities can be accomplished.