Introduction Traditional knowledge can be comparable to the inherited traditions and long standing practices inherent within a particular culture, society, or community. Another way of looking at traditional knowledge is from the concept of “adaptively acquired knowledge” wherein the various processes and techniques inherent to a particular indigenous community were developed as a response to the unique environmental and topographical situation they found themselves in (Chute, 481). This can be seen in the different weaves and means of producing traditional clothing that is unique to particular regions such as the “sarong” in the Philippines, the Kimono of Japan and the thickset clothing developed by the indigenous people of Tibet and various traditions and practices of the Mi’kmaq. Such a case manifests itself in the case of the Mi’kmaq culture within Nova Scotia in the form of traditional baskets that have been created by hand by local artisans. The sale of local handicrafts is a prominent feature in most countries that have a growing tourism industry which helps to support local artists as well as small to medium scale enterprises that specialize in the sale and distribution of such items. In the case of the Mi’kmaq culture, this comes in the form of its basket making culture which has become not only a means of promoting the indigenous native population of Canada but as a means of infusing much needed outside currency into local communities. It is interesting to note that for the Mi’kmaq culture, basket weaving is considered a method of “cultural revitalization” wherein practices from height of Mi’kmaq culture are passed down and preserved from one generation to the next. This is particularly important given the current state of affairs within Nova Scotia where there has been a noted decline in cultural participation among members of the native population in favor of the modernity seen in present day Canadian culture. Understanding the Survival of Traditional Basket Weaving Researchers such as Cook (2005) have shown that oral tradition plays an important role in helping various societies sustain their cultural practices despite the cultural domination instituted by European traders and colonizers (Cook, 95-99). Cook (2005) explains this by indicating that while various types of cultural texts and religious iconography can be burned or destroyed, oral traditions can easily be passed from one generation to the next resulting in the survival of various types of cultural practices (Cook, 95-99). This was seen in the case of the Philippines wherein various aspects of its ancient cultural traditions involving elemental and idol worship were subtlety incorporated into social convention despite the best efforts of the Catholic priests at the time to stamp out all previous forms of “alternative” cultural or religious practices. In the case of the Mi’kmaq culture, much of its current cultural practices have been passed down through oral tradition. While there have been considerable efforts on the part of the Canadian government to create a standard written form of culture, historical accounts and various types of traditions of the Mi’kmaq culture, oral tradition still continues to remain