This essay argues against the oversimplified view that local and traditional knowledge systems are maintained mainly due to less-advantaged circumstances. The author critiques the colonialist perspective that links such circumstances to poverty and deprivation, while ignoring the struggles and resistance of knowledge holders and the urgent call for socioenvironmental justice. As an ethnobiologist, the author emphasizes the need to build science with justice and inclusiveness. The essay challenges the notion that traditional ecological knowledge (TEK) and local ecological knowledge (LEK) are maintained solely due to poverty and deprivation. It highlights that these knowledge systems are adaptive, constantly evolving, and not static. The author critiques the modern epistemic division between academic knowledge and local/traditional knowledge, which is rooted in colonialist views that marginalize local knowledge. The essay also discusses how economic indicators of poverty, such as poverty lines, often overlook other essential measures of less-advantaged circumstances, such as inequality. It argues that the current economic model, based on colonialism and associated violence, perpetuates the marginalization of indigenous peoples and traditional communities. The author emphasizes that the "less-advantaged circumstances" result from a historical context where traditional peoples lacked voice, participation, and the respect for their values. These circumstances are also influenced by environmental conflicts and socioenvironmental injustices. The essay highlights the importance of social and environmental justice for traditional knowledge holders, who are often victims of disrespect, misrepresentation, and economic and political vulnerability. The author also discusses examples of how local knowledge systems thrive outside of "less-advantaged circumstances," such as in urban areas and through religious practices. These examples show that traditional knowledge systems can persist and adapt even in highly urbanized contexts. The essay concludes by advocating for a more inclusive and diverse ethnobiology that moves beyond simplistic polarized positions and recognizes the complex realities of local and traditional knowledge systems.This essay argues against the oversimplified view that local and traditional knowledge systems are maintained mainly due to less-advantaged circumstances. The author critiques the colonialist perspective that links such circumstances to poverty and deprivation, while ignoring the struggles and resistance of knowledge holders and the urgent call for socioenvironmental justice. As an ethnobiologist, the author emphasizes the need to build science with justice and inclusiveness. The essay challenges the notion that traditional ecological knowledge (TEK) and local ecological knowledge (LEK) are maintained solely due to poverty and deprivation. It highlights that these knowledge systems are adaptive, constantly evolving, and not static. The author critiques the modern epistemic division between academic knowledge and local/traditional knowledge, which is rooted in colonialist views that marginalize local knowledge. The essay also discusses how economic indicators of poverty, such as poverty lines, often overlook other essential measures of less-advantaged circumstances, such as inequality. It argues that the current economic model, based on colonialism and associated violence, perpetuates the marginalization of indigenous peoples and traditional communities. The author emphasizes that the "less-advantaged circumstances" result from a historical context where traditional peoples lacked voice, participation, and the respect for their values. These circumstances are also influenced by environmental conflicts and socioenvironmental injustices. The essay highlights the importance of social and environmental justice for traditional knowledge holders, who are often victims of disrespect, misrepresentation, and economic and political vulnerability. The author also discusses examples of how local knowledge systems thrive outside of "less-advantaged circumstances," such as in urban areas and through religious practices. These examples show that traditional knowledge systems can persist and adapt even in highly urbanized contexts. The essay concludes by advocating for a more inclusive and diverse ethnobiology that moves beyond simplistic polarized positions and recognizes the complex realities of local and traditional knowledge systems.