Hipótesis de Hibridación de los Sistemas de Conocimiento Ecológico

Robert C. Thigpen III

doi:10.48204/rea.v4n2.8847

Enviado diciembre 3, 2025

Publicado 2025-12-04

Artículos

Vol. 4 Núm. 2 (2025): REA: Revista Científica Especializada en Educación y Ambiente

Hipótesis de Hibridación de los Sistemas de Conocimiento Ecológico

Robert C. Thigpen III⁺⁻

DOI https://doi.org/10.48204/rea.v4n2.8847

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DOI: 10.48204/rea.v4n2.8847

Publicado: 2025-12-04

Cómo citar

Thigpen III, R. C. (2025). Hipótesis de Hibridación de los Sistemas de Conocimiento Ecológico. REA: Revista Científica Especializada En Educación Y Ambiente, 4(2), 111–140. https://doi.org/10.48204/rea.v4n2.8847

Resumen

Este artículo examina la integración de los sistemas de conocimiento ecológico indígenas y criollos con la ciencia occidental, a través del enfoque de la Hipótesis de Hibridación de los Sistemas de Conocimiento Ecológico. Dicha hipótesis plantea que la suma de sistemas diversos de conocimiento ecológico crea un marco más holístico para la gestión ambiental. Un concepto central en esta integración es el de constantes bioculturales, es decir, características compartidas de los sistemas biológicos y culturales que se mantienen constantes a lo largo del tiempo y el espacio dentro del rango de una especie o una ecorregión. A través del estudio de caso de un currículo bilingüe sobre manglares, esta investigación demuestra que comunidades de distintos grupos lingüísticos reconocen de manera independiente conocimientos ecológicos comunes, lo que respalda la existencia de constantes bioculturales. Los hallazgos destacan que el conocimiento ecológico hibridado, transmitido en la lengua materna, fortalece el compromiso ambiental, promueve la colaboración intercultural y mejora la resiliencia comunitaria. Reconocer e integrar perspectivas ecológicas diversas mediante la hibridación ofrece un camino hacia estrategias ambientales más inclusivas, adaptativas y sostenibles.

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[1] Aikenhead, G. S. (1996). Science education: Border crossing into the subculture of science. Studies in Science Education, 27(1), 1–52. https://doi.org/10.1080/03057269608560077

[2] Aikenhead, G. S. (1997). Toward a First Nations cross-cultural science and technology curriculum. Science Education, 81(2), 217–238.

[3] https://doi.org/10.1002/(SICI)1098-237X(199704)81:2<217::AID-SCE6>3.0.CO;2-I

[4] Aikenhead, G. S. (2001). Integrating Western and Aboriginal sciences: Cross-cultural science teaching. Research in Science Education, 31(3), 337–355. https://doi.org/10.1023/A:1013153222472

[5] Alayco, M., Bergeron, M., & Michaud, A. (2007). Inuit elders and their traditional knowledge: Beluga hunting and sustainable practices. Pêches et Océans. Canada.

[6] Acharibasam, J. B., & McVittie, J. (2023). Connecting children to nature through the integration of Indigenous ecological knowledge into early childhood environmental education. Australian Journal of Environmental Education, 39(1), 24–37. https://doi.org/10.1017/aee.2023.7

[7] Asif, M., Kazmi, J. H., & Tariq, A. (2023). Traditional ecological knowledge-based indicators for monitoring rangeland conditions in Thal and Cholistan Desert, Pakistan. Environmental Challenges, 13, 100754. https://doi.org/10.1016/j.envc.2023.100754

[8] Baniwa, G., & Schwartzman, S. (2005). The Zo’é perspective on what scientists call “forest management.” Ecology and Society, 10(1), 18.

[9] Berkes, F. (2009). Sacred ecology: Traditional ecological knowledge and resource management (2nd ed.). Routledge.

[10] Berkes, F. (2012). Sacred Ecology (3rd ed.). Routledge. https://www.routledge.com/Sacred-Ecology/Berkes/p/book/9780415517324

[11] Berkes, F., Colding, J., & Folke, C. (2000). Rediscovery of traditional ecological knowledge as adaptive management. Ecological Applications, 10(5), 1251–1262. https://doi.org/10.1890/1051-0761(2000)010[1251:ROTEKA]2.0.CO;2

[12] Berkes, F., & Turner, N. J. (2006). Knowledge, learning and the evolution of conservation practice for social-ecological system resilience. Human Ecology, 34(4), 479–494.

[13] https://doi.org/10.1007/s10745-006-9008-2

[14] Butler, M. J. IV, Mojica, A. M., Sosa-Cordero, E., Millet, M., Sanchez-Navarro, P., Maldonado, M. A., Posada, J., Rodriguez, B., Rivas, C. M., Oviedo, A., Arrone, M., Prada, M., Bach, N., Jimenez, N., Garcia-Rivas, M. del C., Forman, K., Behringer, D. C., Matthews, T., Paris, C., & Cowen, R. (2010). Patterns of spiny lobster (Panulirus argus) postlarval recruitment in the Caribbean: A CRTR project. Proceedings of the Gulf and Caribbean Fisheries Institute, 62, 360–369. https://digitalcommons.odu.edu/biology_fac_pubs/79

[15] Butler, M. J., Mojica, A. M., Sosa-Cordero, E., Millet, M., Sanchez-Navarro, P., Maldonado, M. A., Posada, J., Rodriguez, B., Rivas, C. M., Oviedo, A., Arrone, M., Prada, M., Bach, N., Jimenez, N., Garcia-Rivas, M. del C., Forman, K., Behringer, D. C., Matthews, T., Paris, C., & Cowen, R. (2018). Patterns of spiny lobster (Panulirus argus) postlarval recruitment in the Caribbean: A CRTR Project (SEDAR57-RD-12). Southeast Data, Assessment, and Review (SEDAR). https://sedarweb.org/docs/wsupp/S57_RD_12.pdf

[16] Ceballos, G., Chávez, C., Rivera, A., & Manterola, C. (2007). Conserving jaguars in the Sierra Madre Occidental. In R. Woodroffe, S. Thirgood, & A. Rabinowitz (Eds.), People and Wildlife: Conflict or Coexistence? (pp. 283–299). Cambridge University Press.

[17] Cajete, G. (2000). Native science: Natural laws of interdependence. Clear Light Publishers.

[18] Colchero, F., Conde, D. A., Manterola, C., Chávez, C., Rivera, A., & Ceballos, G. (2011). Jaguars on the move: Modeling movement to mitigate fragmentation from road expansion in the Mayan Forest. Animal Conservation, 14(2), 158–166. https://doi.org/10.1111/j.1469-1795.2010.00406.x

[19] Cortés?Ortiz, L., Bermingham, E., Porter, C. A., Gutiérrez?Espeleta, G. A., Veà, J. M., & Quinn, J. S. (2015). Genetic differentiation and phylogeography of Central American howler monkeys (Alouatta palliata). Molecular Phylogenetics and Evolution, 82, 53–63.

[20] https://doi.org/10.1016/j.ympev.2014.08.016

[21] Estrada, A., Garber, P. A., Chaudhary, A., & Stoner, K. E. (2022). Global importance of Indigenous Peoples, their lands, and knowledge systems for saving the world’s primates from extinction. Science Advances, 8(33), eabn2927.

[22] https://resourceafrica.net/wp-content/uploads/2022/08/sciadv.abn2927.pdf

[23] Fernandez-Gimenez, M. E. (2000). The Role of Mongolian Nomadic Pastoralists' Ecological Knowledge in Rangeland Management. Ecological Applications, 10(5), 1318–1326.

[24] Fine, Caitlin G. (2016): Translanguaging with multilingual students: Learning from classroom moments, García, O., & Kleyn, T. (Eds.), Bilingual Research Journal.

[25] https://doi.org/10.1080/15235882.2018.1468365

[26] Garnatje, T., Vallès, J., & Parada, M. (2014). Resilience of traditional knowledge systems: The case of agricultural knowledge in home gardens of the Iberian Peninsula. Digital CSIC

[27] González, J. A., & Gómez-Baggethun, E. (2011). Ecología y saberes indígenas: ¿Un modelo para la gestión ambiental? Revista Latinoamericana de Ciencias Sociales, 9(1), 103–119.

[28] Gómez-Baggethun, E., E. Corbera, and V. Reyes-García. 2013. Traditional ecological knowledge and global environmental change: research findings and policy implications. Ecology and Society 18(4): 72. http://dx.doi.org/10.5751/ES-06288-180472

[29] Gómez-Baggethun, E., Reyes-García, V. Reinterpreting Change in Traditional Ecological Knowledge. Hum Ecol 41, 643–647 (2013). https://doi.org/10.1007/s10745-013-9577-9

[30] Gorenflo, L. J., Romaine, S., Mittermeier, R. A., & Walker-Painemilla, K. (2012). Co-occurrence of linguistic and biological diversity in biodiversity hotspots and high biodiversity wilderness areas. Proceedings of the National Academy of Sciences, 109(21),

[31] –8037. https://doi.org/10.1073/pnas.1117511109

[32] Harmon, D., & Loh, J. (2010). The Index of Linguistic Diversity: A new quantitative measure of trends in the status of the world's languages. Language Documentation & Conservation, 4, 97–151.

[33] Haugen, E. (1972). The ecology of language. Stanford University Press.

[34] Hornberger, N. H. (2008). Can schools save Indigenous languages? Policy and practice on four continents. Palgrave Macmillan.

[35] International Centre for Caribbean Language Research (ICCLR). (2011). Charter on language policy and language rights in the Creole-speaking Caribbean.

[36] https://caribbeanlanguagepolicy.weebly.com/uploads/5/3/9/0/5390818/charter_on_language_policy_and_language_rights_in.docx2.pdf

[37] Kimmerer, R. W. (2002). Weaving traditional ecological knowledge into biological education: A call to action. BioScience, 52(5), 432–438.

[38] https://doi.org/10.1641/0006-3568(2002)052[0432:WTEKIB]2.0.CO;2

[39] Kimmerer, R. W. (2013). Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants. Milkweed Editions.

[40] Lantz, T. C., & Turner, N. J. (2003). Traditional phenological knowledge of Aboriginal peoples in British Columbia. Journal of Ethnobiology, 23(2), 263–286.

[41] Lewis, G., Jones, B., & Baker, C. (2012). Translanguaging: Developing its conceptualization and contextualization. Educational Research and Evaluation, 18(7), 655–670.

[42] https://doi.org/10.1080/13803611.2012.718490

[43] Wei, L. (2018). Translanguaging as a practical theory of language. Applied Linguistics, 39(1), 9–30. https://doi.org/10.1093/applin/amx039

[44] Longepée, L., Le Corre, M., & Cuq, F. (2021). Local ecological knowledge on mangroves in Mayotte Island (Indian Ocean) and influencing factors. Forests, 12(1), 53. https://doi.org/10.3390/f12010053

[45] Maffi, L. (1998). Language: A resource for nature. Nature and Resources, 34(4), 12–21.

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