Mulder and Coppolillo (2005: 85, 87) introduce

and Coppolillo (2005: 85, 87) introduce traditional ecological knowledge as an immense
knowledge base about the relationship between all living organisms and the
environment that is culturally transmitted over generations. This knowledge influences
decisions relating to natural resource management, but they suggest it is not
without limitations. Furthermore, they warn against idealizing TEK, while at
the same time recognizing it has made significant contributions to modern Western
science knowledge. Ingold (2011: 25, 26), on the other hand, introduces David
Anderson’s coined term sentient ecology
to describe what Mulder and Coppolillo refer to as indigenous knowledge. Ingold
envisions this knowledge not as transmissible, but as an intuition that comes
from within each individual. He suggests if the logic of ethical reasoning feels counter-intuitive to an individual,
an individual will change the principles to generate results that feel right. Not completely unconscionable,
and probably a more common occurrence than recognized. Poetics of dwelling is the term Ingold puts forth to framework the
unfolding of intuition within the human, and human within the environment. These
two perspectives of TEK represent an alternative way of thinking, but not necessarily
an alternative science for both work for the same end as Western science – to safeguard
families, livelihoods, and environments. In the presentations of Mulder &
Coppolillo and Ingold, one is more concrete and the other is more abstract, but
embrace the concept of TEK. Individual intuition is not a folly, but it is also
highly unlikely an individual who dwells in a social environment will remain
uninfluenced by his or her observations, and experiences with other individuals.
Intuition and culturally transmitted knowledge are constantly evolving the
individual consciousness, and this is highly visible in indigenous adaptation