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Indigenous Knowledge can be defined as expertise, skills, practices, ideas, experiences and information gained over a long period, sustained and passed on from generation to generation orally within a community in a particular geographic area, often forming part of its culture. The Sundarbans, the largest remaining tract of coastal mangrove wetlands in the world are surrounded by rivers, rivulets, and creeks pushing the islanders to pursue fishing as a source of subsistence. The present paper has sought to understand how the fishing community of the Sundarbans draws upon his repertoire of knowledge and beliefs to cope with the world in which it finds itself. This has required an understanding of not only the Sundarban's natural world, but its geomorphology, hydrology and also the social world--the people, economy, administration, and governance. Using the ethnographic method, this empirical study deals with the fishers' means and measures i.e. beliefs, cognitive elements, and techniques--while often preserving the traditional fabric, have evolved with time. This unique and effective indigenous knowledge needs to be conserved. Documentation of the existing valid indigenous knowledge with fishers' perception as well as scientific rationale will help in adoption and further improvement to fulfil the present need of the people. [ABSTRACT FROM AUTHOR]

Western epistemologies on race defined blackness and indigeneity through scales of poverty, or more precisely, in frameworks privileging economic deprivation. Indigenous fishing communities are typically constructed as subsistence fishers whose practices only served to exacerbate resource scarcity as a result. I present a case study of the Gullah Geechee, self-defined as culturally indigenous and racially black, to explore how consciousness, indigenous knowledge, and cultural practices allow access to resources that enable them to achieve a level of autonomy. I draw on the livelihoods of three fishers, ranging from familial to commercial, to examine how the power of giving, through the cultural practices of reciprocity, sharing, and cooperation, yield abundances vital to building a sense of community. I suggest that indigenous ontologies offer alternate ways to conceptualize indigeneity in the Americas. [ABSTRACT FROM AUTHOR]