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order and disorder (1995, pp. 189-190). ‘The strong emphasis on the mutual embedment of

               nature  and  culture  should  not  entail  the  perception  of  reality  as  unitary  or  homogeneous’


               (Eisenstad  1995,  p.  194).  For  Ole  Bruun  and  Arne  Kalland  ‘nature  and  culture,  in  their


               countless variants and sub-categories, form key distinctions in most cosmologies’ (1995, p.

               9). Adding to these critiques, we can also say that the division between Western and Other is

               also  problematic.  As  Tsing  (2005,  p.  91)  has  suggested  in  relation  to  the  development  of


               botanical knowledge, what we understand as Western universal knowledge, such as nature,

               have also been made through colonial interactions and collaborations with diverse groups. All


               of these counter arguments highlight the importance of case-by-case inquiry and they caution

               against an umbrella alternative to Western eco cosmology.




               Defining Tradition in Traditional Ecological Knowledge


               As we can see, there was an environmental turn in social science fields such as anthropology,

               which  saw  scholars  begin  to  focus  their  attention  on  widening  theoretical  frameworks  to


               better understand diverse ecological cosmologies. As I have already suggested there was a

               cultural  turn  in  global  environmental  and  sustainable  development  organisations.  Yet  the

               outcome of both these turns was similar: culture was mobilsed in new contexts. That is, as


               part of global sustainability debates and in addressing environmental issues in social science

               fields. Both lead to the conclusion that cultural diversity and diverse ecological cosmologies


               were  important  to  move  beyond  the  biases  of  Western  cosmology.  The  terms  Traditional

               Ecological  Knowledge  (traditional  knowledge),  Local  Ecological  Knowledge  (local


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               knowledge)  and  Indigenous  Ecological  Knowledge   emerged  through  these  cultural  and
               environmental turns and offered a strategic recourse to contemporary human and planetary


               problems. Knowledge came to be an important component of cultural diversity, and thus of

               the task of putting cultural diversity to practice in environmental management programs and






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