Human interactions with insects

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 https://en.wikipedia.org/wiki/Human_interactions_with_insects

 

The "Spanish fly", Lytta vesicatoria, has been considered to have medicinal, aphrodisiac, and other properties.

Human interactions with insects include both a wide variety of uses, whether practical such as for food, textiles, and dyestuffs, or symbolic, as in art, music, and literature, and negative interactions including serious damage to crops and extensive efforts to eliminate insect pests.

Academically, the interaction of insects and society has been treated in part as cultural entomology, dealing mostly with "advanced" societies, and in part as ethnoentomology, dealing mostly with "primitive" societies, though the distinction is weak and not based on theory. Both academic disciplines explore the parallels, connections and influence of insects on human populations, and vice versa. They are rooted in anthropology and natural history, as well as entomology, the study of insects. Other cultural uses of insects, such as biomimicry, do not necessarily lie within these academic disciplines.

More generally, people make a wide range of uses of insects, both practical and symbolic. On the other hand, attitudes to insects are often negative, and extensive efforts are made to kill them. The widespread use of insecticides has failed to exterminate any insect pest, but has caused resistance to commonly-used chemicals in a thousand insect species.

Practical uses include as food, in medicine, for the valuable textile silk, for dyestuffs such as carmine, in science, where the fruit fly is an important model organism in genetics, and in warfare, where insects were successfully used in the Second World War to spread disease in enemy populations. One insect, the honey bee, provides honey, pollen, royal jelly, propolis and an anti-inflammatory peptide, melittin; its larvae too are eaten in some societies. Medical uses of insects include maggot therapy for wound debridement. Over a thousand protein families have been identified in the saliva of blood-feeding insects; these may provide useful drugs such as anticoagulants, vasodilators, antihistamines and anaesthetics.

Symbolic uses include roles in art, in music (with many songs featuring insects), in film, in literature, in religion, and in mythology. Insect costumes are used in theatrical productions and worn for parties and carnivals.

Context

Culture

Culture consists of the social behaviour and norms found in human societies and transmitted through social learning. Cultural universals in all human societies include expressive forms like art, music, dance, ritual, religion, and technologies like tool usage, cooking, shelter, and clothing. The concept of material culture covers physical expressions such as technology, architecture and art, whereas immaterial culture includes principles of social organization, mythology, philosophy, literature, and science. This article describes the roles played by insects in human culture so defined.

Cultural entomology and ethnoentomology

"Remarkable Beetles Found at Simunjon, Borneo": Alfred Russel Wallace was a pioneer of ethnoentomology.

Ethnoentomology developed from the 19th century with early works by authors such as Alfred Russel Wallace (1852) and Henry Walter Bates (1862). Hans Zinsser's classic Rats, Lice and History (1935) showed that insects were an important force in human history. Writers like William Morton Wheeler, Maurice Maeterlinck, and Jean Henri Fabre described insect life and communicated their meaning to people "with imagination and brilliance". Frederick Simon Bodenheimer's Insects as Human Food (1951) drew attention to the scope and potential of entomophagy, and showed a positive aspect of insects. Food is the most studied topic in ethnoentomology, followed by medicine and beekeeping.

Fighting insects: an agricultural aircraft applies low-insecticide bait to kill western corn rootworms.

In 1968, Erwin Schimitschek [de] claimed cultural entomology as a branch of insect studies, in a review of the roles insects played in folklore and culture including religion, food, medicine and the arts. In 1984, Charles Hogue covered the field in English and from 1994 to 1997, Hogue's The Cultural Entomology Digest served as a forum on the field. Hogue argued that "Humans spend their intellectual energies in three basic areas of activity: surviving, using practical learning (the application of technology); seeking pure knowledge through inductive mental processes (science); and pursuing enlightenment to taste a pleasure by aesthetic exercises that may be referred to as the 'humanities.' Entomology has long been concerned with survival (economic entomology) and scientific study (academic entomology), but the branch of investigation that addresses the influence of insects (and other terrestrial Arthropoda, including arachnids and myriapods) in literature, language, music, the arts, interpretive history, religion, and recreation has only become recognized as a distinct field" through Schimitschek's work. Hogue set out the boundaries of the field by saying: "The narrative history of the science of entomology is not part of cultural entomology, while the influence of insects on general history would be considered cultural entomology." He added: "Because the term "cultural" is narrowly defined, some aspects normally included in studies of human societies are excluded."

Darrell Addison Posey, noting that the boundary between cultural entomology and ethnoentomology is difficult to draw, cites Hogue as limiting cultural entomology to the influence of insects on "the essence of humanity as expressed in the arts and humanities". Posey notes further that cultural anthropology is usually restricted to the study of "advanced", industrialised, and literate societies, whereas ethnoentomology studies "the entomological concerns of 'primitive' or 'noncivilized' societies". Posey states at once that the division is artificial, complete with an unjustified us/them bias. Brian Morris similarly criticises the way that anthropologists treat non-Western attitudes to nature as monadic and spiritualist, and contrast this "in gnostic fashion" with a simplistic treatment of Western, often 17th-century, mechanistic attitude. Morris considers this "quite unhelpful, if not misleading", and offers instead his own research into the multiple ways that the people of Malawi relate to insects and other animals: "pragmatic, intellectual, realist, practical, aesthetic, symbolic and sacramental."

Benefits and costs

Insect ecosystem services

Pollination, here by a bee on an avocado crop, is an ecosystem service.

The Millennium Ecosystem Assessment (MEA) report 2005 defines ecosystem services as benefits people obtain from ecosystems, and distinguishes four categories, namely provisioning, regulating, supporting, and cultural. A fundamental tenet is that a few species of arthropod are well understood for their influence on humans (such as honeybees, ants, mosquitoes, and spiders). However, insects offer ecological goods and services. The Xerces Society calculates the economic impact of four ecological services rendered by insects: pollination, recreation (i.e. "the importance of bugs to hunting, fishing, and wildlife observation, including bird-watching"), dung burial, and pest control. The value has been estimated at $153 billion worldwide. As the ant expert E. O. Wilson observed: "If all mankind were to disappear, the world would regenerate back to the rich state of equilibrium that existed ten thousand years ago. If insects were to vanish, the environment would collapse into chaos." A Nova segment on the American Public Broadcasting Service framed the relationship with insects in an urban context: "We humans like to think that we run the world. But even in the heart of our great cities, a rival superpower thrives ... These tiny creatures live all around us in vast numbers, though we hardly even notice them. But in many ways, it is they who really run the show. The Washington Post stated: "We are flying blind in many aspects of preserving the environment, and that's why we are so surprised when a species like the honeybee starts to crash, or an insect we don't want, the Asian tiger mosquito or the fire ant, appears in our midst. In other words: Start thinking about the bugs."

Pests and propaganda

In the war against the potato beetle, East German Young Pioneers were urged to collect and kill Colorado beetles.

 

Further information: Economic entomology § Harmful insects

Human attitudes toward insects are often negative, reinforced by sensationalism in the media. This has produced a society that attempts to eliminate insects from daily life. For example, nearly 75 million pounds of broad-spectrum insecticides are manufactured and sold each year for use in American homes and gardens. Annual revenues from insecticide sales to homeowners exceeded $450 million in 2004. Out of the roughly a million species of insects described so far, not more than 1,000 can be regarded as serious pests, and less than 10,000 (about 1%) are even occasional pests. Yet not one species of insect has been permanently eradicated through the use of pesticides. Instead, at least 1,000 species have developed field resistance to pesticides, and extensive harm has been done to beneficial insects including pollinators such as bees.

During the Cold War, the Warsaw Pact countries launched a widespread war against the potato beetle, blaming the introduction of the species from America on the CIA, demonising the species in propaganda posters, and urging children to gather the beetles and kill them.

Practical uses

As food

Main articles: Insects as food and Entomophagy

 

Witchetty grubs were prized as food by the Arrernte people of Australia

Entomophagy is the eating of insects. Many edible insects are considered a culinary delicacy in some societies around the world, and Frederick Simon Bodenheimer's Insects as Human Food (1951) drew attention to the scope and potential of entomophagy, but the practice is uncommon and even taboo in other societies. Sometimes insects are considered suitable only for the poor in the third world, but in 1975 Victor Meyer-Rochow suggested that insects could help ease global future food shortages and advocated a change in western attitudes towards cultures in which insects were appreciated as a food item. P. J. Gullan and P. S. Cranston felt that the remedy for this may be marketing of insect dishes as suitably exotic and costly to make them acceptable. They also note that some societies in sub-Saharan Africa prefer caterpillars to beef, while Chakravorty et al. (2011) point out that food insects (highly appreciated in North-East India) are more expensive than meat. The economics, i.e., the costs involved collecting food insects and the money earned through the sale of such insects, have been studied in a Laotian setting by Meyer-Rochow et al. (2008). In Mexico, ant larvae and corixid water boatman eggs are sought out as a form of caviar by gastronomes. In Guangdong, water beetles fetch a high enough price for these insects to be farmed. Especially high prices are fetched in Thailand for the giant water bug Lethocerus indicus.

Insects used in food include honey bee larvae and pupae, mopani worms, silkworms, Maguey worms, Witchetty grubs, crickets, grasshoppers and locusts. In Thailand, there are 20,000 farmers rearing crickets, producing some 7,500 tons per year.

In medicine

Eciton burchellii army ants were used by the Mayans as living sutures, their powerful jaws holding a wound closed.

 

Main article: Insects in medicine

Insects have been used medicinally in cultures around the world, often according to the Doctrine of Signatures. Thus, the femurs of grasshoppers, which were said to resemble the human liver, were used to treat liver ailments by the indigenous peoples of Mexico. The doctrine was applied in both Traditional Chinese Medicine (TCM) and in Ayurveda. TCM uses arthropods for various purposes; for example, centipede is used to treat tetanus, seizures, and convulsions, while the Chinese Black Mountain Ant, Polyrhachis vicina, is used as a cure all, especially by the elderly, and extracts have been examined as a possible anti-cancer agent. Ayurveda uses insects such as Termite for conditions such as ulcers, rheumatic diseases, anaemia, and pain. The Jatropha leaf miner's larvae are used boiled to induce lactation, reduce fever, and soothe the gastrointestinal tract. In contrast, the traditional insect medicine of Africa is local and unformalised. The indigenous peoples of Central America used a wide variety of insects medicinally. Mayans used Army ant soldiers as living sutures. The venom of the Red harvester ant was used to cure rheumatism, arthritis, and poliomyelitis via the immune reaction produced by its sting. Boiled silkworm pupae were taken to treat apoplexy, aphasy, bronchitis, pneumonia, convulsions, haemorrhages, and frequent urination.

Honey bee products are used medicinally in apitherapy across Asia, Europe, Africa, Australia, and the Americas, despite the fact that the honey bee was not introduced to the Americas until the colonization by Spain and Portugal. They are by far the most common medical insect product both historically and currently, and the most frequently referenced of these is honey. It can be applied to skin to treat excessive scar tissue, rashes, and burns, and as an eye poultice to treat infection. Honey is taken for digestive problems and as a general health restorative. It is taken hot to treat colds, cough, throat infections, laryngitis, tuberculosis, and lung diseases. Apitoxin (honey bee venom) is applied via direct stings to relieve arthritis, rheumatism, polyneuritis, and asthma. Propolis, a resinous, waxy mixture collected by honeybees and used as a hive insulator and sealant, is often consumed by menopausal women because of its high hormone content, and it is said to have antibiotic, anesthetic, and anti-inflammatory properties. Royal jelly is used to treat anaemia, gastrointestinal ulcers, arteriosclerosis, hypo- and hypertension, and inhibition of sexual libido. Finally bee bread, or bee pollen, is eaten as a generally health restorative, and is said to help treat both internal and external infections. One of the major peptides in bee venom, melittin, has the potential to treat inflammation in sufferers of rheumatoid arthritis and multiple sclerosis.

The rise of antibiotic resistant infections has sparked pharmaceutical research for new resources, including into arthropods.

Maggot therapy uses blowfly larvae to perform wound-cleaning debridement.

Cantharidin, the blister-causing oil found in several families of beetles described by the vague common name Spanish fly has been used as an aphrodisiac in some societies.

Blood-feeding insects like ticks, horseflies, and mosquitoes inject multiple bioactive compounds into their prey. These insects have long been used by practitioners of Eastern Medicine to prevent blood clot formation or thrombosis, suggesting possible applications in scientific medicine. Over 1280 protein families have been associated with the saliva of blood feeding organisms, including inhibitors of platelet aggregation, ADP, arachidonic acid, thrombin, PAF, anticoagulants, vasodilators, vasoconstrictors, antihistamines, sodium channel blockers, complement inhibitors, pore formers, inhibitors of angiogenesis, anaesthetics, AMPs and microbial pattern recognition molecules, and parasite enhancers/activators.

In science and technology

The common fruitfly Drosophila melanogaster is one of the most widely used model organisms in biological research.

Insects play an important role in biological research. Because of its small size, short generation time and high fecundity, the common fruit fly Drosophila melanogaster was selected as a model organism for studies of the genetics of higher eukaryotes. D. melanogaster has been an essential part of studies into principles like genetic linkage, interactions between genes, chromosomal genetics, evolutionary developmental biology, animal behaviour and evolution. Because genetic systems are well conserved among eukaryotes, understanding basic cellular processes like DNA replication or transcription in fruit flies helps scientists to understand those processes in other eukaryotes, including humans. The genome of D. melanogaster was sequenced in 2000, reflecting the fruit fly's important role in biological research. 70% of the fly genome is similar to the human genome, supporting the Darwinian theory of evolution from a single origin of life.

Cochineal scale insects being collected from a prickly pear in Central America. Illustration by José Antonio de Alzate y Ramírez, 1777

Some hemipterans are used to produce dyestuffs such as carmine (also called cochineal). The scale insect Dactylopius coccus produces the brilliant red-coloured carminic acid to deter predators. Up to 100,000 scale insects are needed to make a kilogram (2.2 lbs) of cochineal dye.

A similarly enormous number of lac bugs are needed to make a kilogram of shellac, a brush-on colourant and wood finish. Additional uses of this traditional product include the waxing of citrus fruits to extend their shelf-life, and the coating of pills to moisture-proof them, provide slow-release or mask the taste of bitter ingredients.

Kermes is a red dye from the dried bodies of the females of a scale insect in the genus Kermes, primarily Kermes vermilio. Kermes are native to the Mediterranean region, living on the sap of the kermes oak. They were used as a red dye by the ancient Greeks and Romans. The kermes dye is a rich red, and has good colour fastness in silk and wool.

Target for biomimicry research: the Namib desert beetle, Stenocara gracilipes, channels water from fog down its wings.

Insect attributes are sometimes mimicked in architecture, as at the Eastgate Centre, Harare, which uses passive cooling, storing heat in the morning and releasing it in the warm parts of the day. The target of this piece of biomimicry is the structure of the mounds of termites such as Macrotermes michaelseni which effectively cool the nests of these social insects. The properties of the Namib desert beetle's exoskeleton, in particular its wing-cases (elytra) which have bumps with hydrophilic (water-attracting) tips and hydrophobic (water-shedding) sides, have been mimicked in a film coating designed for the British Ministry of Defence, to capture water in arid regions.

In textiles

Court Ladies Preparing Newly Woven Silk, Song dynasty, 1100–1133

 

Main articles: Sericulture and History of silk

Silkworms, the caterpillars and pupae of the moth Bombyx mori, have been reared to produce silk in China from the Neolithic Yangshao period onwards, c. 5000 BC. Production spread to India by 140 AD. The caterpillars are fed on mulberry leaves. The cocoon, produced after the fourth moult, is covered with a continuous filament of the silk protein, fibroin, gummed together with sericin. In the traditional process, the gum is removed by soaking in hot water, and the silk is then unwound from the cocoon and reeled. Filaments are spun together to make silk thread. Commerce in silk between China and countries to its west began in ancient times, with silk known from an Egyptian mummy of 1070 BC, and later to the ancient Greeks and Romans. The silk road leading west from China was opened in the 2nd century AD, helping to drive trade in silk and other goods.

In warfare

Main article: Entomological warfare

The use of insects for warfare may have been attempted in the Middle Ages or earlier, but was first systematically researched by several nations during the 20th century. It was put into practice by the Japanese army's Unit 731 in attacks on China during the Second World War, killing almost 500,000 Chinese people with fleas infected with plague and flies infected with cholera. Also in the Second World War, the French and Germans explored the use of Colorado beetles to destroy enemy potato crops. During the Cold War, the US Army considered using yellow fever mosquitoes to attack Soviet cities.

Symbolic uses

In mythology and folklore

Gold plaques embossed with winged bee goddesses, perhaps the Thriai, found at Camiros Rhodes, dated to the 7th century BC.

 

Main article: Insects in mythology

Insects have appeared in mythology around the world from ancient times. Among the insect groups featuring in myths are the bee, butterfly, cicada, fly, dragonfly, praying mantis and scarab beetle. Scarab beetles held religious and cultural symbolism in Old Egypt, Greece and some shamanistic Old World cultures. The ancient Chinese regarded cicadas as symbols of rebirth or immortality. In the Homeric Hymn to Aphrodite, the goddess Aphrodite retells the legend of how Eos, the goddess of the dawn, requested Zeus to let her lover Tithonus live forever as an immortal. Zeus granted her request, but, because Eos forgot to ask him to also make Tithonus ageless, Tithonus never died, but he did grow old. Eventually, he became so tiny and shriveled that he turned into the first cicada.

In an ancient Sumerian poem, a fly helps the goddess Inanna when her husband Dumuzid is being chased by galla demons. Flies also appear on Old Babylonian seals as symbols of Nergal, the god of death and fly-shaped lapis lazuli beads were often worn by many different cultures in ancient Mesopotamia, along with other kinds of fly-jewellery. The Akkadian Epic of Gilgamesh contains allusions to dragonflies, signifying the impossibility of immortality.

Amongst the Arrernte people of Australia, honey ants and witchety grubs served as personal clan totems. In the case of the San bushmen of the Kalahari, it is the praying mantis which holds much cultural significance including creation and zen-like patience in waiting.

Woolly bear caterpillar larva of the isabella tiger moth, Pyrrharctia isabella, is celebrated in the annual Woollybear Festival of the American Great Lakes.

Insects feature in folklore around the world. In China, farmers traditionally regulated their crop planting according to the Awakening of the Insects, when temperature shifts and monsoon rains bring insects out of hibernation. Most "awakening" customs are related to eating snacks like pancakes, parched beans, pears, and fried corn, symbolizing harmful insects in the field.

Shoen Uemura - firefly, a sign of summer in Japan

In the Great Lakes region of the United States, there is an annual Woollybear Festival that has been celebrated for over 40 years. The larvae of the species Pyrrharctia isabella (commonly known as the isabella tiger moth), with their 13 distinct segments of black and reddish brown, have the reputation in common folklore of being able to forecast the coming winter weather.

There is a common misconception that cockroaches are serious vectors of disease, but while they can carry bacteria they do not travel far, and have no bite or sting. Their shells contain a protein, arylphorin, implicated in asthma and other respiratory conditions.

Among the deep-sea fishermen of Greenock in Scotland, there is a belief that if a fly falls into a glass from which a person has been drinking, or is about to drink, it is a sure omen of good luck to the drinker.

Many people believe the urban myth that the daddy longlegs (Opiliones) has the most poisonous bite in the spider world, but that the fangs are too small to penetrate human skin. This is untrue on several counts. None of the known species of harvestmen have venom glands; their chelicerae are not hollowed fangs but grasping claws that are typically very small and definitely not strong enough to break human skin.

In Japan, the emergence of fireflies and rhinoceros beetles signify the anticipated changing of the seasons.

In religion

Scarab with separate wings, c. 712-342 BC.

 

Main article: Insects in religion

In the Brazilian Amazon, members of the Tupí–Guaraní language family have been observed using Pachycondyla commutata ants during female rite-of-passage ceremonies, and prescribing the sting of Pseudomyrmex spp. for fevers and headaches.

The red harvester ant Pogonomyrmex californicus has been widely used by natives of Southern California and Northern Mexico for hundreds of years in ceremonies conducted to help tribe members acquire spirit helpers through hallucination. During the ritual, young men are sent away from the tribe and consume large quantities of live, unmasticated ants under the supervision of an elderly member of the tribe. Ingestion of ants should lead to a prolonged state of unconsciousness, where dream helpers appear and serve as allies to the dreamer for the rest of his life.

In art

Radha and Krishna in Rasamanjari by Bhanudatta, Basohli, c. 1670. Opaque watercolour and gold on paper, with applied beetlewing fragments

 

Main article: Insects in art

Both the symbolic form and the actual body of insects have been used to adorn humans in ancient and modern times. A recurrent theme for ancient cultures in Europe and the Near East regarded the sacred image of a bee or human with insect features. Often referred to as the bee "goddess", these images were found in gems and stones. An onyx gem from Knossos (ancient Crete) dating to approximately 1500 BC illustrates a Bee goddess with bull horns above her head. In this instance, the figure is surrounded by dogs with wings, most likely representing Hecate and Artemis – gods of the underworld, similar to the Egyptian gods Akeu and Anubis.

Beetlewing art is an ancient craft technique using iridescent beetle wings practiced traditionally in Thailand, Myanmar, India, China and Japan. Beetlewing pieces are used as an adornment to paintings, textiles and jewelry. Different species of metallic wood-boring beetle wings were used depending on the region, but traditionally the most valued were those from beetles belonging to the genus Sternocera. The practice comes from across Asia and Southeast Asia, especially Thailand, Myanmar, Japan, India and China. In Thailand beetlewings were preferred to decorate clothing (shawls and Sabai cloth) and jewellery in former court circles.

A Dragon-fly, Two Moths, a Spider and Some Beetles, With Wild Strawberries by Jan van Kessel, 17th century. Wasp beetle, top left; clouded border moth, top right; migrant hawker dragonfly and cardinal beetle, centre left; magpie moth, centre right; cockchafer, lower left.

The Canadian entomologist Charles Howard Curran's 1945 book, Insects of the Pacific World, noted women from India and Sri Lanka, who kept 1+1⁄2 inch (38 mm) long, iridescent greenish coppery beetles of the species Chrysochroa ocellata as pets. These living jewels were worn on festive occasions, probably with a small chain attached to one leg anchored to the clothing to prevent escape. Afterwards, the insects were bathed, fed, and housed in decorative cages. Living jewelled beetles have also been worn and kept as pets in Mexico.

Butterflies have long inspired humans with their life cycle, color, and ornate patterns. The novelist Vladimir Nabokov was also a renowned butterfly expert. He published and illustrated many butterfly species, stating:

I discovered in nature the nonutilitarian delights that I sought in art. Both were a form of magic, both were games of intricate enchantment and deception.

It was the aesthetic complexity of insects that led Nabokov to reject natural selection.

The naturalist Ian MacRae writes of butterflies:

the animal is at once awkward, flimsy, strange, bouncy in flight, yet beautiful and immensely sympathetic; it is painfully transient, albeit capable of extreme migrations and transformations. Images and phrases such as "kaleidoscopic instabilities," "oxymoron of similarities," "rebellious rainbows," "visible darkness" and "souls of stone" have much in common. They bring together the two terms of a conceptual contradiction, thereby facilitating the mixing of what should be discrete and mutually exclusive categories ... In positing such questions, butterfly science, an inexhaustible, complex, and finely nuanced field, becomes not unlike the human imagination, or the field of literature itself. In the natural history of the animal, we begin to sense its literary and artistic possibilities.

The photographer Kjell Sandved spent 25 years documenting all 26 characters of the Latin alphabet using the wing patterns of butterflies and moths as The Butterfly Alphabet.

In 2011, the artist Anna Collette created over 10,000 individual ceramic insects at Nottingham Castle, "Stirring the Swarm". Reviews of the exhibit offered a compelling narrative for cultural entomology: "the unexpected use of materials, dark overtones, and the straightforward impact of thousands of tiny multiples within the space. The exhibition was at once both exquisitely beautiful and deeply repulsive, and this strange duality was fascinating."

In literature and film

Poster for the 1957 film The Deadly Mantis

 

Main articles: Insects in literature and Arthropods in film

The Ancient Greek playwright Aeschylus has a gadfly pursue and torment Io, a maiden associated with the moon, watched constantly by the eyes of the herdsman Argus, associated with all the stars: "Io: Ah! Hah! Again the prick, the stab of gadfly-sting! O earth, earth, hide, the hollow shape—Argus—that evil thing—the hundred-eyed." William Shakespeare, inspired by Aeschylus, has Tom o'Bedlam in King Lear, "Whom the foul fiend hath led through fire and through flame, through ford and whirlpool, o'er bog and quagmire", driven mad by the constant pursuit. In Antony and Cleopatra, Shakespeare similarly likens Cleopatra's hasty departure from the Actium battlefield to that of a cow chased by a gadfly. H. G. Wells introduced giant wasps in his 1904 novel The Food of the Gods and How It Came to Earth, making use of the newly discovered growth hormones to lend plausibility to his science fiction. Lafcadio Hearn's essay Butterflies analyses the treatment of the butterfly in Japanese literature, both prose and poetry. He notes that these often allude to Chinese tales, such as of the young woman that the butterflies took to be a flower. He translates 22 Japanese haiku poems about butterflies, including one by the haiku master Matsuo Bashō, said to suggest happiness in springtime: "Wake up! Wake up!—I will make thee my comrade, thou sleeping butterfly."

The novelist Vladimir Nabokov was the son of a professional lepidopterist, and was interested in butterflies himself. He wrote his novel Lolita while travelling on his annual butterfly-collection trips in the western United States. He eventually became a leading lepidopterist. This is reflected in his fiction, where for example The Gift devotes two whole chapters (of five) to the tale of a father and son on a butterfly expedition.

Horror films involving insects, sometimes called "big bug movies", include the pioneering 1954 Them!, featuring giant ants mutated by radiation, and the 1957 The Deadly Mantis.

The Far Side, a newspaper cartoon, has been used by professor of Michael Burgett as a teaching tool in his entomology class; The Far Side and its author Gary Larson have been acknowledged by biologist Dale H. Clayton his colleague for "the enormous contribution" Larson has made to their field through his cartoons.

In music

Main article: Insects in music

Some popular and influential pieces of music have had insects as their subjects. The French Renaissance composer Josquin des Prez wrote a frottola entitled El Grillo (lit. 'The Cricket'). It is among the most frequently sung of his works. Nikolai Rimsky-Korsakov wrote the "Flight of the Bumblebee" in 1899–1900 as part of his opera The Tale of Tsar Saltan. The piece is one of the most recognizable pieces in classical composition. The bumblebee in the story is a prince who has been transformed into an insect so that he can fly off to visit his father. The play upon which the opera was based – written by Alexander Pushkin – originally had two more insect themes: the Flight of the Mosquito and the Flight of the Fly. The Hungarian composer Béla Bartók explained in his diary that he was attempting to depict the desperate attempts to escape of a fly caught in a cobweb in his piece From the Diary of a Fly, for piano (Mikrokosmos Vol. 6/142).

The jazz musician and philosophy professor David Rothenberg plays duets with singing insects including cicadas, crickets, and beetles.

In astronomy and cosmology

The constellation Musca (as Apis) is upper right. Detail from Johann Bayer's Uranometria, 1603

In astronomy, constellations named after arthropods include the zodiacal Scorpius, the scorpion, and Musca, the fly, also known as Apis, the bee, in the deep southern sky. Musca, the only recognised insect constellation, was named by Petrus Plancius in 1597.

The Butterfly Nebula, NGC 6302

"The Bug Nebula", also called "The Butterfly Nebula", is a more recent discovery. Known as NGC 6302 is one of the brightest and most popular stars in the universe – popular in that its features draw the attention of a lot of researchers. It happens to be located in the Scorpius constellation. It is perfectly bipolar, and until recently, the central star was unobservable, clouded by gas, but estimated to be one of the hottest in the galaxy – 200,000 degrees Fahrenheit, perhaps 35 times hotter than our Sun.

The honey bee played a central role in the cosmology of the Mayan people. The stucco figure at the temples of Tulum known as "Ah Mucen Kab" – the Diving Bee God – bears resemblance to the insect in the Codex Tro-Cortesianus identified as a bee. Such reliefs might have indicated towns and villages that produce honey. Modern Mayan authorities say the figure also have a connection to modern cosmology. Mayan mythology expert Migel Angel Vergara relates that the Mayans held a belief that bees came from Venus, the "Second Sun." The relief might be indicative of another "insect deity", that of Xux Ex, the Mayan "wasp star." The Mayan embodied Venus in the form of the god Kukulkán (also known as or related to Gukumatz and Quetzalcoatl in other parts of Mexico), Quetzalcoatl is a Mesoamerican deity whose name in Nahuatl means "feathered serpent". The cult was the first Mesoamerican religion to transcend the old Classic Period linguistic and ethnic divisions. This cult facilitated communication and peaceful trade among peoples of many different social and ethnic backgrounds. Although the cult was originally centered on the ancient city of Chichén Itzá in the modern Mexican state of Yucatán, it spread as far as the Guatemalan highlands.

In costumes

A bee costume for a Mardi Gras celebration

Bee and other insect costumes are worn in a variety of countries for parties, carnivals and other celebrations.

Ovo is an insect-themed production by the world renowned Canadian entertainment company Cirque du Soleil. The show looks at the world of insects and its biodiversity where they go about their daily lives until a mysterious egg appears in their midst, as the insects become awestruck about this iconic object that represents the enigma and cycles of their lives. The costuming was a fusion of arthropod body types blended with superhero armour. Liz Vandal, the lead costume designer, has a special affinity for the world of the insect:

When I was just a kid I put rocks down around the yard near the fruit trees and I lifted them regularly to watch the insects who had taken up residence underneath them. I petted caterpillars and let butterflies into the house. So when I learned that OVO was inspired by insects, I immediately knew that I was in a perfect position to pay tribute to this majestic world with my costumes. All insects are beautiful and perfect; it is what they evoke for each of us that changes our perception of them."

The Webby award-winning video series Green Porno was created to showcase the reproductive habits of insects. Jody Shapiro and Rick Gilbert were responsible for translating the research and concepts that Isabella Rossellini envisioned into the paper and paste costumes which directly contribute to the series' unique visual style. The film series was driven by the creation of costumes to translate scientific research into "something visual and how to make it comical."

Traditional ecological knowledge

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https://en.wikipedia.org/wiki/Traditional_ecological_knowledge 

Traditional ecological knowledge (TEK) describes indigenous and other traditional knowledge of local resources. As a field of study in Northern American anthropology, TEK refers to "a cumulative body of knowledge, belief, and practice, evolving by accumulation of TEK and handed down through generations through traditional songs, stories and beliefs. It is concerned with the relationship of living beings (including human) with their traditional groups and with their environment." It is important to note that indigenous knowledge is not a universal concept among various societies, but is referred to a system of knowledge traditions or practices that are heavily dependent on "place". Such knowledge is used in natural resource management as a substitute for baseline environmental data in cases where there is little recorded scientific data, or may complement Western scientific methods of ecological management.

The application of TEK in the field of ecological management and science is still controversial, as methods of acquiring and collecting knowledge—although often including forms of empirical research and experimentation—differ from those used to create and validate scientific ecological knowledge from a Western perspective. Non-tribal government agencies, such as the U.S. EPA, have established integration programs with some tribal governments in order to incorporate TEK in environmental plans and climate change tracking.

There is a debate whether Indigenous populations retain an intellectual property right over traditional knowledge and whether use of this knowledge requires prior permission and license. This is especially complicated because TEK is most frequently preserved as oral tradition and as such may lack objectively confirmed documentation. As such, the same methods that could resolve the issue of documentation to meet Western requirements may compromise the very nature of traditional knowledge.

Traditional knowledge is used to maintain resources necessary for survival. While TEK itself, and the communities tied to the oral tradition, may become threatened in the context of rapid climate change or environmental degradation, TEK is proving critical for understanding the impacts of those changes within the ecosystem.

TEK can also refer to traditional environmental knowledge which emphasizes the different components and interactions of the environment.

Development of the field

The earliest systematic studies of TEK were conducted in anthropology. Ecological knowledge was studied through the lens of ethnoecology, "an approach that focuses on the conceptions of ecological relationships held by a people or a culture," in understanding how systems of knowledge were developed by a given culture. Harold Colyer Conklin, an American anthropologist who pioneered the study of ethnoscience, took the lead in documenting indigenous ways of understanding the natural world. Conklin and others documented how traditional peoples, such as Philippine horticulturists, displayed remarkable and exceptionally detailed knowledge about the natural history of places where they resided. Direct involvement in gathering, fashioning products from, and using local plants and animals created a scheme in which the biological world and the cultural world were tightly intertwined. In emphasizing the study of adaptive processes, which argues that social organization itself is an ecological adaptational response by a group to its local environment, human-nature relations and the practical techniques on which these relationships and culture depended, the field of TEK could analyze a broad range of questions related to cultural ecology and ecological anthropology.

By the mid-1980s a growing body of literature on traditional ecological knowledge documented both the environmental knowledge held by diverse indigenous peoples and their ecological relations. The rise of traditional ecological knowledge at this time led to international recognition of its potential applications in resource management practices and sustainable development. The 1987 report by the World Commission on Environment and Development reflects the consensus at the time. The report points out that the successes of the 20th century (decreases in infant mortality, increases in life expectancy, increases in literacy, and global food production) have given rise to trends that have caused environmental decay "in an ever more polluted world among ever decreasing resources." Hope, however, existed for traditional lifestyles. The report declared that tribal and indigenous peoples had lifestyles that could provide modern societies with lessons in the management of resources in complex forest, mountain, and dryland ecosystems.

Differences from science

Comparing TEK and Western Science

Fulvio Mazzocchi of the Italian National Research Council's Institute of Atmospheric Pollution contrasts traditional knowledge from scientific knowledge as follows:

Traditional knowledge has developed a concept of the environment that emphasizes the symbiotic character of humans and nature. It offers an approach to local development that is based on co‐evolution with the environment, and on respecting the carrying capacity of ecosystems. This knowledge--based on long‐term empirical observations adapted to local conditions--ensures a sound use and control of the environment, and enables indigenous people to adapt to environmental changes. Moreover, it supplies much of the world's population with the principal means to fulfil their basic needs, and forms the basis for decisions and strategies in many practical aspects, including interpretation of meteorological phenomena, medical treatment, water management, production of clothing, navigation, agriculture and husbandry, hunting and fishing, and biological classification systems.... Beyond its obvious benefit for the people who rely on this knowledge, it might provide humanity as a whole with new biological and ecological insights; it has potential value for the management of natural resources and might be useful in conservation education as well as in development planning and environmental assessment...Western science is positivist and materialist in contrast to traditional knowledge, which is spiritual and does not make distinctions between empirical and sacred. Western science is objective and quantitative as opposed to traditional knowledge, which is mainly subjective and qualitative. Western science is based on an academic and literate transmission, while traditional knowledge is often passed on orally from one generation to the next by the elders.

Aspects of traditional ecological knowledge

The aspects of traditional ecological knowledge provide different typologies in how it is utilized and understood. These are good indicators in how it is used from different perspectives and how they are interconnected, providing more emphasis on "cooperative management to better identify areas of difference and convergence when attempting to bring two ways of thinking and knowing together."

Factual observations

Houde identifies six faces of traditional ecological knowledge. The first aspect of traditional ecological knowledge incorporates the factual, specific observations generated by recognition, naming, and classification of discrete components of the environment. This aspect is about understanding the interrelationship with species and their surrounding environment. It is also a set of both empirical observations and information emphasizing the aspects of animals and their behavior, and habitat, and the physical characteristics of species, and animal abundance. This is most useful for risk assessment and management which provides nations with opportunity to influence resource management. However, if a nation does not act, then the state may act on its own interests. This type of "empirical knowledge consists of a set of generalized observations conducted over a long period of time and reinforced by accounts of other TEK holders."

Management systems

The second face refers to the ethical and sustainable use of resources in regards to management systems. This is achieved through strategic planning to ensure resource conservation. More specifically this face involves dealing with pest management, resource conversion, multiple cropping patterns, and methods for estimating the state of resources. It also focuses on resource management and how it adapts to local environments.

Past and current uses

The third face refers to the time dimension of TEK, focusing on past and current uses of the environment transmitted through oral history, such as land use, settlement, occupancy, and harvest levels. Specifically medicinal plants and historical sites are great concerns. Oral history is used to transmit cultural heritage generation to generation, and contributes to a sense of family and community.

Ethics and values

The fourth face refers to value statements and connections between the belief system and the organization of facts. In regards to TEK it refers to environmental ethics that keeps exploitative abilities in check. This face also refers to the expression of values concerning the relationship with the habitats of species and their surrounding environment - the human-relationship environment.

Culture and identity

Traditional Ecological Knowledge frequently relates to knowledge surrounding plants and foliage.

The fifth face refers to the role of language and images of the past giving life to culture. The relationship between Aboriginals (original inhabitants) and their environment is vital to sustaining the cultural components that define them. This face reflects the stories, values, and social relations that reside in places as contributing to the survival, reproduction, and evolution of aboriginal cultures, and identities. It also stresses "the restorative benefits of cultural landscapes as places for renewal"

Cosmology

The sixth face is a culturally based cosmology that is the foundation of the other aspects. Cosmology is the notion of how the world works for many cultures. This can vary greatly from one culture to the next. In the U.S for example, there are over 577 federally recognized tribes with their own culture, languages and belief system. Many of these tribes understand themselves as interconnected with the land. The term 'cosmology' relates to the assumptions and beliefs about how things work, and explains the way in which things are connected, and gives principles that regulate human-animal relations and the role of humans in the world. From an anthropological perspective, cosmology attempts to understand the human-animal relationship and how these directly influence social relationships, obligations toward community members, and management practices.

In A Yupiaq Worldview: A Pathway to Ecology and Spirit by Angayuqaq Oscar Kawagley, an Indigenous anthropologist, says "The balance of nature, or ecological perspective, was of utmost importance to the Yupiaq. History and archeological findings of different race in the world seem to indicate a common philosophical or ecological thread among all people, and this apparent linking leads to the concept of interconnectedness of all things of the universe. The Yupiaq people were, and still are, proponents of this worldview, in spite of the weakening of the ecological perspective by modern intrusions." Kawagley elaborates more on TEK in the Yupiaq worldview by saying that, "The Yupiaq person's methodologies include observation, experience, social interaction, and listening to the conversations and interrogations of the natural and spiritual worlds with the mind. The person is always a participant-observer."

Ecosystem management

Main article: Ecosystem management

 

An example of this is the Australian government giving back land to the Aboriginal people to practice their tradition of controlled fires. This made the areas more biologically diverse and decreased the threat of wildfires and their severity.

Ecosystem management is a multifaceted and holistic approach to natural resource management. It incorporates both science and traditional ecological knowledge to collect data from long term measures that science cannot. This is achieved by scientists and researchers collaborating with Indigenous peoples through a consensus decision-making process while meeting the socioeconomic, political and cultural needs of current and future generations. Indigenous knowledge has developed a way to deal with the complexity while western science has the techniques and tools. This is a good relationship to have which creates a better outcome for both sides and the environment. The dangers of working together is that nations do not benefit fairly or at all. Many times Indigenous knowledge has been used outside of the nation without consent (cultural appropriation), acknowledgment, or compensation. Indigenous knowledge can sustain the environment, yet it can be sacred knowledge.

Ecological restoration

Ecological restoration is the practice of restoring a degraded ecosystem through human intervention. There are many links between ecological restoration and ecosystem management practices involving TEK, however TEK ecosystem management is much more in-depth through the historical relationship with the place. Due to the aforementioned unequal power between indigenous and non-indigenous peoples, it is vital that partnerships are equitable to restore social injustices and this has proven to be successful when Indigenous Peoples lead ecological restoration projects.

Traditional knowledge and the U.S. Environmental Protection Agency

The U.S. Environmental Protection Agency was one of the first federal agencies to develop formal policies detailing how it would collaborate with tribal governments and acknowledge tribal interests in enacting its programs "to protect human health and the environment." In recognizing tribal peoples connection to the environment the EPA has sought to develop environmental programs that integrate traditional ecological knowledge into the "agency's environmental science, policy, and decision-making processes."

Although TEK is not currently recognized as an important component of mainstream environmental decision making, scientists are working on developing core science competency programs that align with TEK and promote self-sufficiency and determination. The lack of recognition for traditional ecological knowledge in determining solutions to environmental issues is representational of the ethnocentric tendency to value science over traditional models. Therefore, agencies integrating science and TEK must acknowledge the values of unique pedagogical methods in order to fully utilize the benefits of both science and TEK. For example, US agencies must learn about TEK through the lens of indigenous groups by working side by side with Indigenous Elders, gather hands-on data from the specific place in question, and incorporating indigenous values into their scientific evaluation.

In November 2000, U.S. President Bill Clinton issued Executive Order 13175, which required federal departments and agencies to consult with Indian Tribal governments in the development of policies that would have Tribal implications. Tribal Implications are defined by the EPA as having "substantial direct effects on one or more Indian tribes, on the relationship between the federal government and Indian tribes, or on the distribution of power and responsibilities between the federal government and Indian tribes." As a Federal agency of the U.S. government, the EPA was required to establish a set of standards for the consultation process. As its initial response, the agency developed a set of standards that would allow for meaningful communication and coordination between the agency and tribal officials prior to the agency taking actions or implementing decisions that may affect tribes. The standards also designated EPA consultation contacts to promote consistency and coordination of the consultation process, and established management oversight and reporting to ensure accountability and transparency.

One form of consultation has been EPA Tribal Councils. In 2000, the EPA's Office of Research and Development formed the EPA Tribal Science Council. The council, made up of representatives from tribes across the nation, is meant to provide a structure for tribal involvement in EPA's science efforts, and serve as a vehicle through which EPA may gain an understanding of the scientific issues that are of highest priority to tribes at a national level. The council also offers tribes an opportunity to influence EPA's scientific agenda by raising these priority issues to an EPA-wide group.

Of importance for tribal members at the initial gathering of the EPA Tribal Science Council was the inherent differences in tribal traditional lifeways and western science. These lifeways include "spiritual, emotional, physical, and mental connections to the environment; connections which are based on intrinsic, immeasurable values"; and an understanding that the earth's resources will provide everything necessary for human survival.

The EPA's Tribal Science Council, however, was meant to act as a meeting place where both groups could "share information that may contribute to environmental protection for all peoples with neither culture relinquishing its identity." In an effort to protect TTL the Council identified subsitence as a critical area for investigation. The EPA-Tribal Science Council defined subsistence as: the "relationships between people and their surrounding environment, a way of living. Subsistence involves an intrinsic spiritual connection to the earth, and includes an understanding that the earth's resources will provide everything necessary for human survival. People who subsist from the earth's basic resources remain connected to those resources, living within the circle of life. Subsistence is about living in a way that will ensure the integrity of the earth's resources for the beneficial use of generations to come." Because TTL or TEK is specific to a location and includes the relationships between plants and animals, and the relationship of living beings to the environment, acknowledgment of subsitence as a priority allows for the knowledge and practices of TTL to be protected. For example, as part of their deliberation regarding subsistence, the Council agreed to identify resource contamination as "the most critical tribal science issue at this time." Because tribal people with subsistence lifestyles rely the environment for traditional techniques of farming, hunting. fishing, forestry, and medicines, and ceremonies, contaminants disproportionately impact tribal peoples and jeopardizes their TTL. As the EPA Council stated, "Tribal subsistence consumption rates are typically many times higher than those of the general population, making the direct impact of resource contamination a much more immediate concern." As native peoples struggle with tainted resources, the council has made progress in investigating its impacts.

Despite such efforts, there are still barriers to progress within the EPA-Tribal Science Council. For example, one obstacle has been the nature of TTL. Tribal Traditional Lifeways are passed down orally, from person to person, generation to generation, whereas western science relies on the written word, communicated through academic and literate transmission. Endeavors to bring together western scientists and tribal people have also been hindered by Native American's perceptions that scientific analysis are put in a metaphorical "black box" that shuts out tribal input. Regardless, the EPA has recognized the ability of indigenous knowledge to advance scientific understanding and provide new information and perspectives that may benefit the environment and human health.

The integration of TTL into the EPA's risk assessment paradigm is one example of how the EPA-Tribal Science Council has been able to enact change in EPA culture. The risk assessment paradigm is an "organizing framework for the scientific analysis of the potential for harmful impacts to human health and the environment as a result of exposure to contaminants or other environmental stressors." Risk assessment has been used by the EPA to establish "clean-up levels at hazardous waste sites, water quality and air quality criteria, fish advisories, and bans or restricted uses for pesticides and other toxic chemicals." Tribal people are concerned, however, that current risk assessment methodologies do not afford complete value to tribal culture, values, and/or life ways. The Tribal Science Council seeks to incorporate TTL into exposure assumptions existent in the EPA risk assessment model. A long-term goal for the EPA's Tribal Science Council, however, is a complete shift in decision-making assessments from risk to preserving a healthy people and environment. As stated above, tribal people do not accept a separation of the human and ecological condition when they characterize risk. Through EPA initiated seminar, workshops, and projects, tribes have been able to engage in dialogue about the integration of Tribal Traditional Lifeways into EPA risk assessment and decision-making. This has occurred in a number of ways: inclusion of unique tribal cultural activities such as native basketry, the importance of salmon and other fishes, native plant medicine, consumption of large amounts of fish and game, and sweat lodges as exposures for estimating potential risk to people or to communities. Although these types of tribal specific activities may be included in EPA's risk assessment, there is no assurance that they will be included nor is there consistency in how they may be applied at different sites across the country.

In July 2014, the EPA announced its "Policy on Environmental Justice for Working with Federally Recognized Tribes and Indigenous Peoples," setting forth its principles for programs related to federally recognized tribes and indigenous peoples in order to "support the fair and effective implementation of federal environmental laws, and provide protection from disproportionate impacts and significant risks to human health and the environment." Among the 17 principles were #3 ("The EPA works to understand definitions of human health and the environment from the perspective of federally recognized tribes, indigenous peoples throughout the United States, and others living in Indian country"); #6 ("The EPA encourages, as appropriate and to the extent practicable and permitted by law, the integration of traditional ecological knowledge into the agency's environmental science, policy, and decision-making processes, to understand and address environmental justice concerns and facilitate program implementation"); and #7 ("The EPA considers confidentiality concerns regarding information on sacred sites, cultural resources, and other traditional knowledge, as permitted by law."). While this policy identifies guidelines and procedures for the EPA in regards to environmental justice principles as they relate to tribes and indigenous peoples, the agency noted that they are in no way applicable as rules or regulations. They cannot be applied to particular situations nor change or substitute any law, regulation, or any other legally-binding requirement and is not legally enforceable.

Effects of environmental degradation on traditional knowledge

In some areas, environmental degradation has led to a decline in traditional ecological knowledge. For example, at the Aamjiwnaang community of Anishnaabe First Nations people in Sarnia, Ontario, Canada, residents suffer from a "noticeable decrease in male birth ratio ..., which residents attribute to their proximity to petrochemical plants":

Climate change

Indigenous people and Climate Change: fact sheet about the health impacts of climate change on indigenous populations

Traditional ecological knowledge provides information about climate change across generations and geography of the actual residents in the area. Traditional ecological knowledge emphasizes and makes the information about the health and interactions of the environment the center of the information it carries. Climate change affects traditional ecological knowledge in the forms of the indigenous people's identity and the way they live their lives. Traditional knowledge is passed down from generation to generation and continues today. Indigenous people depend on these traditions for their livelihood. For many harvesting seasons, indigenous people have shifted their activity months earlier due to impacts from climate change.

The rising temperature poses as threats for ecosystems because it harms the livelihoods of certain tree and plant species. The combination of the rise in temperatures and change in precipitation levels affects plant growth locations.

The warming also affects insects and animals. The change in temperatures can affect many aspects from the times that insects emerge throughout the year to the changes in the habitats of animals throughout seasonal changes.

As the temperature gets hotter, wild fires become more likely. One Indigenous nation in Australia was recently given back land and are reinstating their traditional practice of controlled burning. This has resulted in increased biodiversity and decreased severity of wildfires.

Not only are different aspects of the environment affected, but together, the health of the ecosystem is affected by climate change and so the environmental resources available to the indigenous people can change in the amount available and the quality of the resources.

As sea ice levels decrease, Alaska Native peoples experience changes in their daily lives; fishing, transportation, social and economic aspects of their lives become more unsafe. The defrosting of soil has caused damages to buildings and roadways. Water contamination becomes exacerbated as clean water resources dwindle.

Climate changes undermine the daily lives of the Native peoples on many levels. Climate change and indigenous people have a varying relationship depending on the geographic region which require different adaption and mitigation actions. For example, to immediately deal with these conditions, the indigenous people adjust when they harvest and what they harvest and also adjust their resource use. Climate change can change the accuracy of the information of traditional ecological knowledge. The indigenous people have relied deeply on indicators in nature to plan activities and even for short- term weather predictions. As a result of even more increasing unfavorable conditions, the indigenous people relocate to find other ways to survive. As a result, there is a loss of cultural ties to the lands they once resided on and there is also a loss to the traditional ecological knowledge they had with the land there. Climate change adaptations not properly structured or implemented can harm the indigenous people's rights.

The EPA has mentioned that it would take traditional ecological knowledge into consideration in planning adaptations to climate change. The National Resource Conservation Service of the United States Department of Agriculture has used methods of the indigenous people to combat climate change conditions.

Case study: Savoonga and Shaktoolik, Alaska

In one study, villagers of Savoonga and Shaktoolik, Alaska reported that over the last twenty years of their lives, the weather has become more difficult to predict, the colder season has shortened, there is more difficulty in predicting the amount of plants available for harvests, there are differences in animal migrations, there are more sightings of new species than before, and the activities of hunting and gathering have become not as predictable nor occur as often due to more limited availability to do so. The residents saw a noticeable change in their climate which also affected their livelihoods. The plants and animals are not as consistent with their availability which affects the residents' hunting and gathering because there is not as much to hunt or gather. The appearance of new species of plants and animals is also a physical and nutritional safety concern because they are not traditionally part of the land.

Tribally Specific TEK

Karuk and Yurok Burning as TEK

According to environmental sociologist Kirsten Vinyeta and tribal climate change researcher Kathy Lynn, "the Karuk Tribe of California occupies aboriginal land along the middle course of the Klamath and Salmon Rivers in Northern California. The Tribe's aboriginal territory includes an estimated 1.38 million acres within the Klamath River Basin. Traditional burning practices have been critical to the Karuk since time immemorial. For the Tribe, fire serves as a critical land management tool as well as a spiritual practice." According to environmental studies professor Tony Marks-Block, ecological researcher Frank K. Lake and tropical forester Lisa M. Curran, "before widespread fire exclusion policies, American Indians used to broadcast understory fires or cultural burns to enhance resources integral for their livelihood and cultural practices. To restore ecocultural resources depleted from decades of fire exclusion and to reduce wildfire risks, the Karuk and the Yurok Tribes of Northwest California are leading regional collaborative efforts to expand broadcast fires and fuel reduction treatments on public, private, and Tribal lands in their ancestral territories."

Tony Marks-Block, Frank K. Lake and Lisa M. Curran also state that "in Karuk territory, the federal government did not establish a reservation, leaving merely 3.83 square kilometers of Karuk trust lands in their ancestral territory, with the remainder largely under the jurisdiction of the Klamath and Six Rivers National Forests and scattered private homesteads. As a result, Karuk Tribal members and management agencies must navigate the USDA Forest Service claims on their ancestral territory and have limited options to expand their land base through the acquisition of private land holdings. In Yurok territory, multiple overlapping jurisdictions occur including Redwood National Park and Six Rivers National Forest outside of the reservation established by the federal government. The reservation is under private timber company ownership. Consequently, the Yurok Tribe must either coordinate or interact with multiple actors within their ancestral territory, but they presently have greater options for acquiring private properties than the Karuk Tribe." According to professor of sociology Kari Norgaard and Karuk tribe member William Tripp, "this process can then be replicated and expanded to other communities throughout the western Klamath Mountains and beyond. Hoopa and Yurok tanoak stands that experienced repeated fire were more resilient to the disease over time. Some research indicates dramatic differences in disease incidence immediately following wildfire (72 times less likely to be found in burned versus unburned plots in the same area), although it has been shown to steadily recover in the absence of repeated fire, because the disease can survive in hosts not killed by the fire."

Anishinabe Ecological Conservation as TEK

According to authors Bobbie Kalman and Niki Walker, "indigenous, or Native, people have lived in the Great Lakes region for thousands of years. People of the Anishinabe (Anishinaabe) nation lived in territories in the western Great Lakes region. According to oral tradition, the Anishinabe people once lived by a huge body of salt water, which may have been the Atlantic Ocean or Hudson's Bay. The people received a prophecy, or prediction, that if they traveled inland, they would find a place where food grew on water. Some went west, following a vision of a megis, or cowrie shell, that guided them to the western Great Lakes. The people split into groups and settled in different spots that together made up the Anishinabe nation. The Anishinabe had an especially close relationship with two other nations in the western Great Lakes region being the Odawa (Ottawa) and Potawatomi. People of these three nations often married one another, traded goods, and worked together to settle disputes. They also gathered at councils, where they made decisions together."

According to indigenous philosopher and climate/environmental justice scholar Kyle Powys Whyte, "Anishinabe people throughout the Great Lakes region are at the forefront of native species conservation and ecological restoration. Nmé is the largest and oldest living fish in the Great Lakes basin, sometimes exceeding 100 years in age. Nmé served the Asnishinabe people as a substantial source of food, an indicator species for monitoring the environment, and a lachlan identity, playing a role in ceremonies and stories. Kenny Pheasant, an elder says, "Decline of the sturgeon has corresponded with decline in sturgeon clan families. Only a few sturgeon clan families are known around here" (Little River Band). The Natural Resources Department of the Ottawa Indians started a cultural context group, composed of a diverse range of tribal members and biologists, which developed goals and objectives for restoration. The goal was to "restore the harmony and connectivity between Nmé and the Anishinabe people and bring them both back to the river. Ultimately, the department created the first streamside rearing facility for protecting young sturgeon before they are released each fall in order to preserve their genetic parentage. Wild rice, or manoomin, grows in shallow, clear, and slow-moving waterways and can be harvested in early autumn. After harvesting, manoomin is processed through activities such as drying, parching, hulling, winnowing, and cleaning. After the Anishinabe migrated from the East and reached the Great Lakes region where they could grow crops on the water, neighboring groups of US and Canadian citizens and companies engaged in activities such as mining, damming, commercial farming and recreational boating. These activities directly affect manoomin and its habitat. Today the Anishinabe people are leaders in the conservation of wild rice. The Nibi (water) and Manoomin Symposium, which takes place every two years, brings tribal rice harvesters in the Great Lakes, indigenous scholars, paddy rice growers, representatives from mining companies and state agencies, and university researchers interested in the genetic modification of rice together. Elders share their stories about manoomin and youth share their perspective on how manoomin fits into their futures. Indigenous persons working as scientists in their tribes share the experiences working with elders to understand the deep historical implications of the work they do to study and conserve manoomin. Other indigenous people are often invited to share their experiences restoring and conserving other native species, such as taro and maize."

Lummi Nation of Washington State Conservation of Southern Resident Killer Whales as TEK

According to ecological scholars Paul Guernsey, Kyle Keeler and Lummi member Jeremiah Julius, "the Lummi Nation of Washington State is a native American tribe of the Salish Sea. In 2018, the Lummi Nation dedicated itself to a Totem Pole Journey across the United States calling for the return of their relative "Lolita" (a Southern Resident Killer Whale) to her home waters. In the Salish language, killer whales are referred to as qwe 'lhol mechen, meaning 'our relations under the waves', but the Lummi are not simply 'related to' the whales in a generic fashion, the whales are a relation in the sense that they are kin. When NOAA first designated the Southern Resident killer whale an endangered distinct population segment (DPS) in 2005, they juridically eliminated "Lolita" as a family member. The decision reads, "The Southern Resident killer whale DPS does not include killer whales from J, K or L pod placed in captivity prior to listing, nor does it include their captive born progeny" (NOAA, 2005). The Lummi are asking for NOAA to collaborate in feeding the whales until the chinook runs of the Puget Sound can sustain them. The Lummi have embarked on ceremonial feedings of their relatives, but they are told by NOAA that larger-scale efforts would require federal permission and partnership. Although one of the organization's conservation goals is to ensure 'sufficient quantity, quality and accessibility of prey species', NOAA understands this policy strictly as a habitat issue. They have been clear that now is not the time for complacency due to 'insufficient data' or uncertainty. The Lummi continue their annual Totem Pole Journey to protect their older siblings, the blackfish, and to keep coal, oil and other threats out of the Salish Sea. These healing practices are fashioned to address what Maria Yellow Horse Brave Heart and Lemyra M. DeBruyn have called "historical unresolved grief"."