Over time, as knowledge and societies have evolved, humanity has developed methods and technologies that were once beyond imagination. But as we advance more and more, we have integrated ourselves into knowledge systems so deeply that today we may feel detached from the natural world. Science today provides intellectual explanations for both the simplest and most complex phenomena, while technology applies this knowledge to shape our surroundings. However, in our pursuit of knowledge the question arises: have we nurtured wisdom which tells us how to use that knowledge responsibly and harmoniously with nature? Are science and technology truly modern creations, or are they part of a much older human quest to understand this world more deeply?
Long before our societies showed these advancements in reasoning, different cultures, societies and people have come up with different ways of understanding the workings of the world. While Western educators often claim that scientific theorizing began in the late 19th century, the history of science and technology is far older and richer in non-European countries. In antiquity, several civilizations across the globe made remarkable advances in science, technology, mathematics, and astronomy. Many examples include early Chinese innovations including the abacus, shadow clock, hot air balloon, fireworks, iron casting, and the first flying machines, such as kites. Among their most significant contributions were the “four great inventions”— the compass, gunpowder, papermaking, and printing which reached Europe only by the end of the Middle Ages.
Even with these advancements happening, there were many cultural societies which had their own ways of defining their knowledge systems. These ways of knowing were grounded in holistic wisdom and value systems, emerging not solely from analytical or intellectual reasoning but from a deep, lived relationship with both nature and culture. These communities created tools and practices grounded in careful observation and understanding of their natural surroundings. Because many of these communities lived in isolation from the rest of the world, their methods often remained unknown. Today, however, with greater access to information and global communication, we are beginning to learn from and appreciate the traditional knowledge and practices of such Indigenous communities.
But how do we define such Indigenous practice or knowledge? Tewa scholar Cajete (1999) describes Indigenous Science (IS) as a vast and dynamic field that encompasses metaphysics, philosophy, and the practical technologies developed by Indigenous peoples. Similar to Western science, IS consists of context-specific models grounded in tribal experiences and higher-order understandings of the world. It explores fundamental questions about language, perception, time, human knowledge, interconnectedness, and relationships with the cosmos, giving rise to diverse technologies such as hunting, agriculture, navigation, art, and healing.
However, defining IS is not straightforward. Battiste and Henderson (2000) caution that there is no short answer to what such knowledge systems are called and warn against imposing Eurocentric categories that limit Indigenous Knowledges. Because knowledge is shaped by culture and language, it cannot be directly translated across worldviews. Eurocentric logic, rooted in noun-centered languages, often fails to align with the verb-centered structure of Indigenous languages, making Western frameworks ill-suited for interpreting Indigenous Knowledges. They suggest that truly grasping Indigenous knowledge requires openness to “different realities”. Reflecting this, Michell (2007) uses the terms Indigenous knowledge and Indigenous science interchangeably. Accordingly, the goal here is not to define or classify Indigenous knowledge, but to engage with it on its own terms.
To understand Indigenous worldviews, one must first recognize their perception of nature and ecological order. Indigenous perspectives see Nature as inherently relational and harmonious, yet always dynamic and constantly changing. The traditional wisdom component of IS — the values and ways of decision-making relating to knowledge — is rich in time-tested approaches that foster sustainability and environmental integrity.
Recently, the importance of Indigenous Traditional Knowledge (ITK) and Traditional Ecological Knowledge (TEK) has increasingly been recognized in conservation and natural resource management. Developed over thousands of years of lived experience, TEK encompasses deep cultural knowledge of navigation, agriculture, medicine, and land stewardship, and has profoundly influenced Canadian culture and economy.
Indigenous peoples across North America developed advanced technologies and sustainable practices long before European contact. They engineered birchbark canoes for efficient travel and crafted snowshoes to navigate harsh winters. Their deep ecological knowledge guided animal tracking, trapping, and hide preparation, while innovations like maple tree tapping, which is now a hallmark of Canadian culture, originated from Indigenous traditions. Indigenous medicinal science included using willow bark as a pain reliever and Eastern white cedar tea to prevent scurvy.
One of the key techniques in Indigenous agricultural system was the “Three Sisters” planting method, which involved growing corn, beans, and squash together. This approach promoted soil health and improved crop yields. When planted side by side, the three crops supported each other’s growth: corn provided a structure for beans to climb, beans enriched the soil with nitrogen, and squash covered the ground to retain moisture and suppress weeds, resulting in more abundant harvests. The Three Sisters system was widely used by many First Nations in the Great Lakes–St. Lawrence Lowlands region. At the time of early contact between Europeans and Indigenous peoples, historian Carlos Sempat Assadourian observed that Europeans practiced extensive agriculture, based on the plough and draught animals, whereas the Indigenous peoples of the Americas engaged in intensive agriculture, based on human labour.
Research shows that TEK and traditional forestry practices promote biodiversity and ecological resilience. Indigenous-led land stewardship emphasizes sustainable, respectful use of resources, and when communities actively manage urban forests, these areas are more resilient, biodiverse, and socially beneficial. Incorporating traditional practices such as prescribed burns, selective tree felling, pollinator gardens, and native plant protection into contemporary forestry not only improves sustainability but also supports reconciliation efforts. Future progress will require knowledge sharing, collaboration, and Indigenous-led management in urban forestry.
On the ground, Indigenous-led initiatives such as the Kátł’odeeche First Nation’s water-monitoring programme in the Hay and Buffalo River basins, draw on Elders and harvesters TEK to develop culturally meaningful ecosystem-health indicators. Fish conditions, ice thickness, and water quantity and quality demonstrate how indigenous knowledge systems are being integrated with scientific data to track environmental change. 
Meanwhile, broader research underscores that TEK provides frameworks for understanding plastic and other pollution through relational and place-based lenses, offering potential to re-imagine mitigation of microplastics and anthropogenic debris in freshwater and marine systems.
Further north,many Inuit communities living in harsh climatic conditions have found their own systems to keep warm and navigate effectively. In the Arctic’s shifting maze of sea ice, Inuit have long practiced a form of science rooted in observation, experimentation, and adaptation. As described in recent research, such practices include reading snowdrifts, the color and sound of ice, wind direction, and animal behavior to map safe routes across frozen seas. This knowledge system mirrors the scientific method as they are tested daily by chiselling the ice, watching for subtle shifts, and updating travel routes based on new conditions.
Researchers found that Inuit knowledge is dynamic, continuously refined through experience and collaboration, and increasingly intertwined with modern tools like GPS and satellite imagery. Yet, Panikkar et al. note that when technology fails, it is often the traditional, empirical wisdom of the Inuit that keeps travelers alive, proving that science comes in many forms— and some are written not in data sheets, but in the snow. While Western science relies on analyzing historical data to predict present conditions, Indigenous knowledge is rooted in observing patterns and understanding how these patterns drive change.
This approach of blending traditional knowledge with modern world is reflected at UBC Okanagan through the new building x̌əl sic snpax̌nwixʷtn, meaning “for the purpose of innovation; a place where people work together to enlighten and inform each other.” The building symbolizes UBCO’s commitment to Truth and Reconciliation and partnerships with the Syilx Okanagan Nation. It will house the Interior Salishan Studies Centre (ISSC) and language fluency programs, integrating Syilx knowledge and values across research and learning.
The ISSC, formally established in 2024 at UBCO’s Irving K. Barber Faculty of Arts and Social Sciences, supports language and cultural revitalization in the Interior Salishan region.The Interior Salish region covers the inland areas of the Columbia and Fraser River basins in British Columbia, Washington, Idaho, and Montana. It includes Salish-speaking peoples living in the Plateau area, distinct from the Coast Salish of the Pacific coast. The ISSC combines teaching and research, developing Salishan-specific Indigenous knowledge through Salish-led initiatives. The Centre operates in partnership with local Indigenous communities and institutions, with collaborations spanning over 20 years. Faculty and staff work alongside community partners to document and develop Salish language and cultural materials, ensuring programs are informed by local protocols and practices. Through this place-based vision, the ISSC serves as a hub for Indigenous knowledge, language revitalization, and research grounded in Syilx territory.
With all this said, it is not that difficult to incorporate Indigenous Knowledge in our current structured systems. As the world advances technologically and faces increasing climatic challenges, these ancient knowledge systems offer valuable guidance for creating sustainable solutions and protecting the environment from the damage caused by human activities. Walking around campus, one can notice First Nations flags and the road signs in Nsyilxcen, the traditional language spoken by the Okanagan’s original people, which serve as reminders that this land has not only provided us with spaces to gain modern knowledge, but also offers lessons if we engage with it fully.
By seeing the land as part of our learning systems, we can connect Indigenous Knowledge with modern science and technology. There is much to learn from Indigenous communities, and doing so fosters a deeper connection with nature, helping us understand the world through interconnectedness. While this article cannot capture all the dynamics of Indigenous Knowledge, its purpose is to raise awareness of what surrounds us and the lessons we can draw from it. As Kelowna grows, we can look to the Syilx Okanagan people’s sustainable ways of living in harmony with the land as a model for building a resilient and forward-thinking future without harming our environment.
Ancient teachings encourage us to seek wisdom, not merely to collect information. Knowledge helps us understand the past, present, and future, but wisdom guides how we live and create a sustainable world. By learning from the land and embracing Indigenous values of kindness, reciprocity, and respect, we transform knowledge into lived experience. Ultimately, wisdom arises not from seeking it, but from living in balance and harmony with the world around us.
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