Kincraft, an approach to living and connecting to place through traditional skills and deep ecological awareness, draws on multiple knowledge systems to create a meaningful, place-responsive practice. Central to kincraft are three interconnected areas of practice: Traditional Ecological Knowledge (TEK), Local Ecological Knowledge (LEK), and neo-Indigenous identity. Each area offers unique insights, yet they inform and build upon one another, grounding kincraft as both a cultural practice and a form of ecological stewardship.

In exploring these three pillars, we also draw on insights from ecology, ethnoecology, and archaeology—fields that deepen our understanding of how humans can live in harmony with their environment, even in an increasingly industrialized world. Kincraft seeks to avoid generalised assumptions or romanticised notions of "primitive" cultures and instead roots itself in empirical evidence and a contemporary recognition of Indigenous lived experiences. It also acknowledges the distance felt by many people today from idyllic, wilderness areas as being portrayed as “true nature”. By cultivating an intimate relationship with local landscapes, kincraft practitioners forge identities rooted in their specific ecological context.

Traditional Ecological Knowledge (TEK)

Traditional Ecological Knowledge (TEK) is the accumulated wisdom of Indigenous communities, who, through generations of interaction with the natural world, have developed sophisticated understandings of ecological systems, species behavior, and sustainable land use. TEK emphasizes not just technical know-how but an ethical approach to stewardship, one that is reciprocal and places humans as integral members of the ecological community.

In kincraft, TEK serves as a foundation by providing both knowledge and ethics. It brings to the fore the idea that every plant, animal, and waterway has a role and significance within the ecosystem. TEK informs both LEK and neo-Indigenous identity by offering time-tested principles of reciprocity, conservation, and ecological harmony, which are essential for fostering kinship with the landscape. TEK also frames ecological knowledge as inherently ethical and relational, challenging the practitioner to approach the Land as a pier rather than as a resource.

Archaeology plays a crucial role in enriching TEK, particularly by providing historical context for Indigenous practices. Through material evidence, such as ancient farming systems, fire regimes, and resource management techniques, archaeology gives us a window into how communities adapted to and shaped their landscapes sustainably. These insights provide kincraft with a foundation of evidence-based practices that can inform responsible and ecologically integrated ways of living.

Ethnoecology deepens our understanding of Traditional Ecological Knowledge (TEK) by highlighting the diversity of cultural perspectives on the natural world. Unlike approaches that generalize Indigenous relationships to the land, it emphasizes that each culture uniquely perceives and interacts with its environment. This avoids assumptions about historical communities and stereotypes about contemporary Indigenous practices. Ethnoecology reveals the layered relationship between people and place, exploring not only practical techniques like farming or fire management but also the cultural meanings woven into these practices. This enriched perspective positions TEK as a dynamic, culturally embedded system. For kincraft, ethnoecology provides a foundation for ecologically and culturally sensitive practices, guiding us toward responsible, integrated ways of living that honour ecological knowledge while respecting diverse cultural contexts, encouraging a nuanced, respectful approach to environmental stewardship.

Local Ecological Knowledge (LEK)

Local Ecological Knowledge (LEK) refers to the knowledge that residents develop about their local environment through firsthand experience and interaction. Unlike TEK, which is deeply rooted in Indigenous tradition, LEK can emerge in any community as individuals adapt to their unique ecosystems. LEK includes observations about seasonal patterns, species behaviour, and the impacts of climate change and human activity, often serving as a responsive, adaptive system of knowledge that evolves alongside the landscape.

In kincraft, LEK is crucial for understanding the specificities of place. It is highly practical, informing people's daily interactions with their immediate environment. LEK strengthens TEK by bringing in local nuance and immediacy, revealing how traditional stewardship principles can be adapted to contemporary contexts. LEK also informs neo-Indigenous identity by anchoring it in a direct, experiential relationship with the land, fostering a sense of belonging that arises from intimate knowledge of one’s surroundings.

The field of ecology enriches LEK by providing scientific frameworks that help clarify observed patterns and processes. For example, ecology explains species interdependencies, ecosystem services, and cycles, which can validate and enhance LEK observations. Combining local insights with ecological principles allows kincraft practitioners to cultivate a scientifically informed, locally adapted relationship with their surroundings.

Archaeology also influences LEK by revealing historical ecological knowledge embedded within specific landscapes. Archaeological findings, such as evidence of ancient land-use practices or environmental shifts, help local residents understand how past communities interacted with their environment. This historical perspective allows kincraft to draw on an intergenerational memory of place, grounding contemporary knowledge in a long-term understanding of environmental dynamics.

Neo-Indigenous Identity

Neo-Indigenous identity refers to a contemporary movement where individuals, often without continuous cultural ties to the land, seek to reconnect with the natural world through ancestral-inspired practices and a commitment to place. Neo-Indigenous identity acknowledges the disconnect many people feel within industrialized societies and strives to restore a sense of belonging to the land. Unlike Indigenous identity, which is shaped by a continuous, inherited cultural orientation to place, neo-Indigenous identity often represents an attempt to reimagine kinship with the land in a world where those ties have been severed.

For kincraft, neo-Indigenous identity brings a renewed commitment to cultivating identity through ecology. It is shaped by elements of TEK and LEK, drawing on traditional knowledge systems while remaining flexible and open to new understandings. This identity formation is a response to disconnection, with practitioners turning toward the land as a source of meaning and grounding. Neo-Indigenous identity is informed by TEK’s ethical and ecological frameworks and LEK’s responsiveness to local nuances, thus offering a means of fostering kinship without a continuous line of inherited Indigenous knowledge.

Ethnoecology plays a critical role in shaping neo-Indigenous identity, as it explores how cultural beliefs, language, and practices inform people’s perceptions of and interactions with their environment. Ethnoecology provides tools for understanding how non-Indigenous communities can cultivate a relational identity with the land, informed by both ecological knowledge and cultural practices. By adopting this culturally informed approach, kincraft can foster a form of identity that respects Indigenous knowledge while creating new, context-sensitive practices for reconnecting to place.

Ecology also contributes to neo-Indigenous identity by grounding it in scientific understanding. Ecological principles allow practitioners to make informed choices about sustainable practices, species relationships, and resource management, helping them to build an identity that is both ecologically responsible and locally relevant. This combination of ecological science and cultural awareness enables kincraft practitioners to foster a meaningful relationship with the land, rooted in both knowledge and care.

Interconnections Between TEK, LEK, and Neo-Indigenous Identity in Kincraft

These three areas of knowledge do not operate in isolation; instead, they inform and reinforce one another within kincraft. TEK’s long-term ecological wisdom and ethical framework provide a foundational ethos for LEK and neo-Indigenous identity, guiding how practitioners approach the landscape with respect and responsibility. LEK, in turn, offers the flexibility needed to adapt TEK principles to specific local conditions and ecological changes, providing the immediacy and adaptability that contemporary practice demands.

1. TEK and LEK: TEK offers foundational ecological principles and ethics, while LEK brings localized observations and adaptations. TEK informs LEK by providing a long-term view of ecological relationships, while LEK provides a localized lens, allowing kincraft to remain responsive to the specificities of each landscape.

2. TEK and Neo-Indigenous Identity: TEK informs neo-Indigenous identity by offering ethical and ecological frameworks that connect individuals to place. For neo-Indigenous practitioners, TEK is a source of inspiration, a reminder of the interdependence between humans and local ecologies, and a guide for fostering kinship without appropriation.

3. LEK and Neo-Indigenous Identity: LEK provides neo-Indigenous identity with a sense of locality and groundedness, allowing people to develop place-specific knowledge that fosters a genuine connection to the land. LEK ensures that neo-Indigenous practices remain rooted in real-world ecological dynamics, creating a relationship with the land based on experience rather than abstraction.

The Role of Broader Fields in Grounding Kincraft

The foundation of kincraft’s practices in TEK, LEK, and neo-Indigenous identity is further strengthened by insights from ecology, ethnoecology, and archaeology.

• Ecology provides scientific grounding for LEK and neo-Indigenous identity, offering insights into the ecosystem processes that practitioners observe and interact with. Ecology ensures that kincraft is informed by scientifically sound principles, supporting sustainable practices that respect the complexity of natural systems.

• Ethnoecology offers a cultural perspective that enriches neo-Indigenous identity and TEK. By exploring the cultural dimensions of human-environment interactions, ethnoecology helps kincraft practitioners understand how ecological practices are shaped by and embedded within cultural contexts.

• Archaeology informs TEK and LEK by providing historical insights into past land-use practices and ecological adaptations. Archaeological evidence offers a long-term view of human-environment interactions, revealing how communities have historically managed and adapted to their landscapes. This perspective enriches kincraft by grounding it in the knowledge of the past, even as it responds to contemporary ecological challenges.

Conclusion

Kincraft represents a contemporary approach to connecting with the land, one that avoids romanticized references to "primitive" or generalized ancestral cultures. Instead, kincraft is informed by an evidence-based understanding of human-environment interactions, drawing on current archaeological findings, ecological science, and cultural studies to create a practice that respects both Indigenous and non-Indigenous knowledge. Recognizing that many people today lack a continuous cultural orientation to place, kincraft seeks to create new, meaningful relationships with the land by situating individuals and communities within their specific landscapes.

Through TEK, LEK, and neo-Indigenous identity, kincraft fosters a localized, place-responsive approach to identity that arises from direct experience and engagement with local ecologies. It offers a pathway to draw a sense of identity from place, grounded in the landscape’s rhythms, cycles, and communities. Kincraft, therefore, is not merely a practice; it is a philosophy of living with the land, striving to build communities that are ecologically aware, culturally informed, and deeply connected to their environments.

Notes

This has come out of exploring my personal practice in response to an invitation to speak at the Global Bushcraft Symposium in 2022 whilst undertaking a postgraduate degree at the University of Cumbrtia under Dr Lisa Fenton.

Previously Dr Fenton had published her PhD thesis in which she captured work contributed by many well-known instructors within the field of Bushcraft who attended an event in Canada in 2012 called Woodsmoke.

My orientation is very much towards relating to where 99,9% of people spend 99.9% of their time, which is within the land that they live. I revisited this diagram and explored how my practice would respond to these different areas. For example, it focuses on everyday living rather than survival-based knowledge, relating the land immediately available to us rather than distant wilderness areas, as well as emphasising traditional over Indigenous crafts and skills. Rather than taking ideas from indigenous people from other places, it looks at the traditions and the lifeways made available by the affordances of the land we live in.