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Negotiation. In recent decades, environmentalists and NewAge spiritualists have been on steep learning curves inrelation to totemic sensibilities in indigenous com-munities; but, equally, indigenous peoples have been keento discover what the West s disenchanted have to offer intheir struggle against neo-colonial L vi-Strauss penned Le Tot misme Aujourd huihis intention was to dissolve the phenomenon into some-thing different and far broader. While his intention hasbeen supported by examination of the fuller content oftotemic systems, the core problematic relationshipsbetween nature and culture (animality and humanity, primitive thought and modern thought ) haveremained ideologically to the fore. Indeed, the Britishanthropologist Roy Willis recently observed that, thanksto the ongoing twinning of primitivism and ecologicalconcern, the period after Le Tot misme Aujourd hui hasbeen marked by a kind of totemic revival (1990: 5). TheChippewa situation described above can be taken as symp-tomatic of this neo-totemic environment in which the con-trast between indigenous and non-indigenous peoples hasbecome synonymous with the opposition between humannature ( the soul ) and its corruption by technocraticrationality.

Traditional ecological knowledge may be considered as a sub-set of indigenous knowledge, defined as local know-ledge held by indigenous peoples or local knowledge

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