Exploring how Traditional Ecological Knowledge and Western science are collaborating to create more resilient forests through sustainable practices.
Imagine a forest so meticulously tended that a squirrel could hop from tree to tree from Maryland to Maine without ever touching the ground. Early European settlers in North America described such old-growth forests in their writings, marveling at ecosystems that were not "untouched wilderness" but the result of millennia of careful stewardship by Indigenous peoples 9 .
Today, our forests face unprecedented threats from climate change, with increasingly severe droughts, wildfires, and insect outbreaks straining these vital ecosystems 1 .
A powerful new approach is emerging that "braids together" Indigenous knowledge and Western science to create more resilient forests 1 .
This partnership recognizes what Indigenous communities have known for generations: that humans and forests can thrive together when we listen to the wisdom of those who have cultivated sustainable relationships with their environment for centuries.
Traditional Ecological Knowledge (TEK), also called Indigenous Knowledge, represents a comprehensive understanding of relationships between living beings, natural phenomena, and landscapes that has been developed over hundreds or thousands of years through direct contact with the environment 2 . Unlike Western science which often separates ecological study from cultural context, TEK sees no separation between culture, life, and environment 9 .
"The Earth is alive, and she has a spirit. She breathes, she bleeds, she cries, she has emotions. She nurtures us, and we heal her."
- Chenae Bullock, Shinnecock Indian Nation Tribal member 9
This worldview of reciprocity and interconnectedness forms the foundation of Indigenous approaches to forest management.
TEK is not static but evolves through continuous observation and adaptation to changing environmental conditions.
A powerful approach gaining recognition in conservation science is "Two-Eyed Seeing"—viewing forest management through the lens of both Indigenous knowledge and Western science 1 . This collaborative framework, highlighted in a recent report by 40 experts from tribal nations, universities, and government agencies, creates a more complete understanding of forest ecosystems than either perspective could offer alone 1 .
"The writing team agrees that we can frame a more sustainable land ethic with these ideas. Indigenous principles of reciprocity and the seven generations principle guide recommendations that suggest 'taking from the land and giving back in equal measure'."
- Paul Hessburg, senior research ecologist with the Forest Service's Pacific Northwest Research Station 1
A more complete picture of forest ecosystems and sustainable management practices
This approach represents a fundamental shift from past conservation models that often excluded human presence from protected areas. Instead, it recognizes that human interaction, when guided by deep ecological understanding, can enhance rather than harm forest health.
Long before Smokey Bear warned about forest fires, Indigenous communities across the world were practicing controlled, intentional burning to maintain forest health 1 . Unlike catastrophic wildfires that dominate headlines today, these cultural burns involve the careful application of low-intensity fires during specific seasons and conditions .
"These 'mosaic' forests are less prone to the types of large, severe wildfires that have burned swathes of North American forests this century."
- Susan Prichard, fire ecologist at the University of Washington 1
Perhaps one of the most sophisticated applications of TEK can be found in the forest enrichment practices of Indigenous communities. Charles Peters, an ecologist who has worked extensively with Indigenous foresters, describes his awe at encountering Kenyah Dayak people in Borneo managing "150 species of trees in a single hectare" 6 .
This astonishing complexity contrasts sharply with Western forestry approaches that typically manage "four or five species" in a plot 6 . The Indigenous system involves continuous management at the seedling and sapling stage to shape the future forest canopy—a practice Peters describes as "invisible to outsiders but producing lasting changes" in forest composition 6 .
Similarly, the milpa system practiced by Indigenous Maya in Central America and southern Mexico creates "forest gardens" through rotating agricultural plots that allow for natural forest regeneration, maintaining high levels of biodiversity and soil fertility while producing food .
Recent research has provided compelling evidence for the effectiveness of Indigenous forest management approaches. A team of researchers working with Indigenous communities developed a novel methodology that quantifies both demand and supply of forest resources to determine sustainable harvest levels 6 .
Determine resource needs and uses through direct engagement with community members.
Quantify available resources through comprehensive ecological surveys.
Measure sustainable harvest levels through longitudinal monitoring.
Empower local communities with monitoring techniques and data analysis skills.
This approach represents a significant departure from conventional forestry by beginning with community needs rather than external agendas. It also empowers local communities to engage with government agencies using the data and monitoring capacity they've developed 6 .
| Aspect | Western Forestry | Indigenous Forestry |
|---|---|---|
| Time Perspective | Short-term (economic cycles) | Long-term (generations) |
| Management Focus | Canopy/tree level | Seedling/sapling level |
| Biodiversity | Typically 4-5 merchantable species | Up to 150 species per hectare |
| Knowledge Transmission | Academic training, publications | Oral tradition, direct practice |
| View of Humans | Separate from nature | Integral part of ecosystem |
The sophisticated understanding behind these outcomes is particularly evident in what might appear to be destructive practices to the untrained eye. Peters points to slash-and-burn agriculture, often criticized by Western conservationists, explaining that "properly done it is a really amazing solution to enriching sterile tropical soils" 6 . In the tropics, where most nutrients are stored in vegetation rather than soil, this approach releases nutrients in ash to support crops while allowing the forest to gradually return—a sustainable adaptation to challenging growing conditions 6 .
The environmental service provided by Indigenous communities extends far beyond local benefits. The forests under Indigenous stewardship act as critical carbon sinks that help mitigate climate change for the entire planet . Similarly, seafloor forests—including kelp beds and seagrass meadows—generate approximately half of the atmosphere's oxygen, comparable to all land plants combined 9 .
Indigenous Peoples comprise just over 6% of the world's population but steward over 25% of the world's land surface and support approximately 80% of its biodiversity 9 .
| Ecosystem Type | Indigenous Contribution | Global Benefit |
|---|---|---|
| Terrestrial Forests | Steward 25% of world's land surface | 80% of biodiversity supported; carbon storage |
| Intact Forests | Provide environmental stewardship to 36% | Climate regulation; species habitat |
| Seafloor Forests | Management of kelp, seagrass, and phytoplankton | 50% of atmospheric oxygen; carbon cycling |
| Agricultural Lands | Traditional farming systems (milpa, agroforestry) | Food security; biodiversity conservation |
"Although not all Indigenous people were forcibly removed from their homelands, most, if not all, Indigenous ecological knowledge practices were outlawed."
- Chenae Bullock 9
This displacement had devastating environmental consequences, as Indigenous peoples were often the primary stewards of their ecosystems 9 .
The integration of Indigenous knowledge into mainstream forest management is gaining momentum but faces significant barriers. The historical exclusion of Indigenous peoples from environmental decision-making has hampered conservation efforts worldwide . As one example of this cultural disconnect, Roger Williams documented Narragansett women laughing at English settlers who spent hours laboriously sawing down individual trees, while Indigenous people used controlled fire to fell trees efficiently while returning nitrogen to the soil 9 .
"Our report is deeper than changes in policy and management. It proposes a fundamental change in the worldview guiding our current practices."
- Michael Paul Nelson, professor at Oregon State University 1
The journey toward truly sustainable forest management requires humility from Western science and recognition of the profundity of Indigenous knowledge that has been developed through millennia of careful observation and practice. As Peters puts it: "We Western silviculturalists have learned basically nothing from them because we don't even see that they have any useful information. That is totally incorrect" 6 .
The challenge before us is not simply to add Indigenous knowledge as a supplement to Western approaches, but to engage in genuine collaboration that respects the depth and sophistication of these time-tested practices. In the face of climate change and biodiversity loss, we need what Indigenous knowledge offers: a long-term perspective, a relationship of reciprocity with the natural world, and practical wisdom that has sustained both forests and human communities for generations.
"Indigenous Peoples desperately need more funding and support to help the world's biodiversity."
- Chenae Bullock 9
Supporting their efforts isn't just about justice for historical wrongs—it's about securing a livable future for all of us on this planet we share.