In recent years, there has been a growing interest in traditional ecological knowledge (TEK), particularly in relation to sustainable living, conservation, and environmental stewardship. TEK refers to the cumulative body of knowledge, beliefs, practices, and values that Indigenous peoples develop over generations, in intimate relationship with their local ecosystems. This knowledge is often framed as vital for addressing the complex environmental crises we face today, from climate change to biodiversity loss. However, as TEK becomes more widely acknowledged and adopted, there are risks of it being appropriated or romanticized, especially when people from non-Indigenous backgrounds attempt to adopt or replicate Indigenous practices without fully understanding their cultural or ecological context.

One way to approach TEK ethically, without falling into the traps of appropriation or misrepresentation, is to decolonize our understanding of ecological knowledge by looking into the archaeology and culture of the specific land on which we live. Rather than adopting practices from distant Indigenous cultures, many of which have their own deep and nuanced relationships to their lands, individuals and communities can turn to the local histories, archaeology, and ecology of their own regions. By doing so, we can develop a place-based ecological awareness that is rooted in the land beneath our feet, one that acknowledges both the human and more-than-human histories of that place.

This article will explore the importance of decolonizing TEK by focusing on local land histories and how individuals can cultivate an ecological relationship that is grounded in their own cultural and environmental contexts. It will discuss the ethical considerations of engaging with TEK, the role of archaeology in uncovering forgotten or marginalized histories, and the importance of fostering a deeper connection with the land through understanding its cultural past.

The Ethical Dimensions of Traditional Ecological Knowledge

Before delving into the specifics of decolonizing TEK, it’s important to understand why ethical engagement is necessary. Indigenous peoples around the world have been caretakers of their lands for millennia, developing intricate systems of knowledge about the plants, animals, water systems, and ecosystems they inhabit. TEK is often passed down through generations, through oral traditions, ceremonies, and everyday practices. This knowledge is not simply a set of techniques or facts; it is deeply embedded in the social, spiritual, and cultural fabric of Indigenous communities.

As the global environmental crisis has become more pressing, there has been increasing recognition of the importance of TEK in promoting sustainable environmental practices. However, this recognition has also led to issues of cultural appropriation, where non-Indigenous people adopt Indigenous practices without fully understanding the cultural context or without establishing meaningful relationships with the communities from whom these practices originate. In some cases, TEK is treated as a commodity—something to be consumed, extracted, and used for personal or corporate gain—rather than as a living, dynamic knowledge system that is inseparable from the culture and history of a particular place and people.

This tendency to appropriate TEK can be harmful in several ways. First, it can undermine the sovereignty and cultural integrity of Indigenous communities, reducing their knowledge to a set of decontextualized practices that anyone can use. Second, it can perpetuate colonial dynamics of extraction, where Indigenous peoples’ knowledge is taken without their consent or involvement. Finally, it can lead to the loss of ecological specificity, as practices that are designed for a particular landscape and ecosystem are misapplied in entirely different environments.

To engage with TEK ethically, it’s important to recognize that this knowledge is place-based and culturally specific. Rather than seeking to adopt the practices of Indigenous peoples from distant regions or romanticizing their ways of life, individuals living in non-Indigenous contexts should turn their attention to the land they currently inhabit. Every landscape has its own history, its own ecological rhythms, and its own cultural significance. By learning from the archaeology and history of the land, we can cultivate a sense of ecological belonging that is respectful of both human and more-than-human communities.

The Role of Archaeology: Uncovering Hidden Histories

One of the most powerful tools for decolonizing our relationship to the land is archaeology, which allows us to uncover the layers of history that have shaped the landscapes we inhabit. In many regions, particularly in settler-colonial societies like North America, Australia, and New Zealand, the dominant narrative of the land’s history begins with European colonization, as though the land had no prior human history. This narrative erases the millennia of human presence and ecological stewardship that existed before colonization, and it perpetuates the myth that colonized lands were empty, wild, or unclaimed.

By engaging with archaeology, we can begin to recover the stories of the people who lived on the land long before colonization, as well as the ways they interacted with the ecosystems around them. For example, archaeological evidence from North America reveals that many Indigenous peoples practiced sophisticated forms of land management, such as controlled burning, agroforestry, and complex irrigation systems. These practices were designed to enhance biodiversity, promote food security, and maintain the health of the land. In Europe, too, ancient cultures like the Celts, the Norse, and the pre-Roman Britons had complex relationships with their environments, reflected in their agricultural practices, building techniques, and mythologies.

Archaeology can also help us understand how the land itself has changed over time. Many of the landscapes we now consider “natural” or “wild” are, in fact, the result of human activity. Forests, grasslands, and even wetlands may have been shaped by centuries of human interaction, and understanding these histories can help us develop a more nuanced relationship with the land. For instance, in the British Isles, much of what is now considered wilderness, such as the heathlands of southern England, was shaped by ancient agricultural and pastoral practices. By studying these histories, we can gain insight into how human activity has contributed to both the degradation and regeneration of ecosystems over time.

Through archaeology, we not only recover lost histories but also gain a deeper appreciation for the land as a dynamic, living system that has been shaped by human and non-human forces alike. This understanding challenges the colonial idea of wilderness as a space separate from human society, instead recognizing that landscapes are always cultural and ecological hybrids, co-created by humans and the more-than-human world.

Rediscovering Local Ecological Knowledge

While Indigenous TEK is invaluable for understanding how to live sustainably, individuals living in non-Indigenous contexts should consider the possibility that their own ancestors may have also had rich traditions of ecological knowledge—traditions that have been disrupted or forgotten by the forces of industrialization, urbanization, and colonialism. By reconnecting with these local traditions, people can begin to rebuild a relationship with their land that is grounded in local ecology, rather than borrowed from distant cultures.

In many parts of Europe, for example, there are remnants of traditional ecological practices that have been passed down through generations. In rural areas, practices such as hedgerow management, rotational grazing, and coppicing (the periodic cutting of trees to promote regrowth) are examples of place-based knowledge that promotes biodiversity and long-term sustainability. These techniques are deeply rooted in the local ecosystems, developed over centuries of interaction between people and their environments.

In some cases, these traditions may be hidden in plain sight, preserved in local folklore, language, and seasonal customs. For example, in many European cultures, the agricultural calendar was closely tied to the rhythms of the seasons and the cycles of the moon, with festivals marking important ecological events like planting, harvesting, and the return of migratory species. These customs, though often treated as quaint or outdated, can provide valuable insights into how previous generations lived in tune with their environments.

Similarly, in North America, descendants of settler communities can look to the early agricultural practices of European colonists, some of whom adopted sustainable techniques from Indigenous peoples or brought traditional farming methods from their homelands. In many cases, these practices were abandoned in favor of industrial agriculture, but they represent an important piece of local ecological knowledge that can be revitalized in the context of modern environmental challenges.

Cultivating a Place-Based Ecological Awareness

Decolonizing TEK doesn’t mean rejecting Indigenous knowledge altogether. Rather, it means approaching ecological knowledge with humility, respect, and a commitment to place-based engagement. Instead of appropriating the practices of distant cultures, individuals and communities can learn to cultivate their own ecological awareness by turning to the land they inhabit and learning from its history, ecology, and cultural significance.

This process begins with paying attention to the landscape around us. What plants and animals thrive in our region? What are the seasonal rhythms of the land? How have human activities shaped the ecosystems over time? By cultivating a deeper understanding of the land’s natural and cultural history, we can begin to develop practices that are in harmony with its specific ecological characteristics.

Fostering a sense of ecological belonging also involves recognizing that our relationship with the land is not static. Just as the land has changed over time, so too must our practices evolve in response to changing environmental conditions. For example, climate change is already altering ecosystems around the world, and sustainable land practices must adapt to these new realities. This means not only reviving old traditions but also creating new ones, based on both traditional knowledge and contemporary science.

In this way, decolonizing TEK is not about rejecting the past or clinging to static traditions. It’s about engaging with the land in a way that is responsive, respectful, and rooted in the specific histories and ecologies of the places we call home.

Conclusion: A Call for Ethical Engagement

As the global environmental crisis intensifies, there is an urgent need for sustainable ecological practices. Traditional ecological knowledge offers invaluable insights into how to live in harmony with the land, but engaging with this knowledge ethically requires us to decolonize our understanding of it. By turning to the archaeology and cultural history of the land we inhabit, we can cultivate a place-based ecological awareness that is rooted in local histories and ecosystems, rather than appropriating