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Traditional Knowledge is a system of knowledge that is passed down through generations of Indigenous and Ethnic Minority Peoples throughout the world. A subset of Traditional Knowledge is Traditional Ecological Knowledge. These knowledge systems are incorporated throughout various international instruments and are considered vital to ways of life for Indigenous and Ethnic Minority Peoples. The author examines the elimination of Traditional Knowledge as a result of green technology. With discussions surrounding ways to obtain "net zero" in response to climate change, the author (re)introduces the notion that the irresponsible push for carbon zero technologies has a horrendous impact on the homelands of Indigenous and Ethnic Minority Peoples and leads to the eradication of Traditional Knowledge systems and its subset, Traditional Ecological Knowledge, thereby resulting in genocide. The author suggests that the actus reus element in genocide should be expanded to include elimination of Traditional Knowledge.

This article presents the traditional knowledge of an ethnic group of sea nomads generally known in Thailand as Chao Lay. The Moken once led a nomadic marine life. They have developed their traditional knowledge and belief system over several centuries. This practical knowledge has been obtained through interaction with local ecosystems and from observation and experimentation in everyday life. The Moken have intimate knowledge relating to the sea and the forest, and they have elaborated boat‐building skills and other technologies that allow them to make their living from the sea, coastal areas, and islands. This traditional knowledge and attendant practices represent a form of natural resources management and conservation. It comprises: 1) knowledge and skills that depend upon simple technologies that have minimal impact on the natural environment and its resources; 2) a nomadic life with frequent displacements that allow the Moken to rotate their foraging grounds and prevent overuse and degradation of specific areas; 3) knowledge about numerous forest and marine species – their characteristics, behaviour, habitats and eco‐niches – which enables the Moken to make use of a diversity of local ecosystems; 4) a hunter‐gatherer livelihood focusing primarily upon subsistence, with little accumulation of material goods, and finally 5) a philosophy and belief system that holds that natural resources are not individually owned, but rather are to be shared by everyone without restrictions on access. The sharing ethic is very strong in the Moken community and resources are shared not only with fellow humans but with supernatural beings as well. This system of traditional knowledge, know‐how and representations has never been recognised nor respected. Rather than a form of natural resources management and conservation, it has been misinterpreted as part and parcel of a "primitive", underdeveloped, and materially poor livelihood. For mainstream society, development for the Moken necessarily requires the termination of their "primitive" life and the embracing of modernity. Through this pathway to development, however, the Moken are likely to lose their traditional knowledge and the sustainable livelihood that has ensured their physical and cultural well‐being for centuries.

International awareness of the role of indigenous knowledge in resource management is of recent date. This article is based on interviews with the Cree Indians of Whapmagoostui (James Bay, Canada), compiled by the authors in 1994, in the context of a social and environmental impact assessment of the proposed Great Whale River hydroelectric project. One Cree hunter, disturbed by the many gaps he had identified in the developer's environmental impact assessment document, made a concerted effort to convey his knowledge and worldview. His systematic analysis, of which data concerning the beaver are focused on, highlights the ecological relationships that interconnect humans, mammals, birds, and fish, including the species-specific needs of human and non-human beings for habitat, food, and shelter. Transcending the compartmentalized view of Western science, his vision combines the material, aesthetic, and ethical while taking into account the impacts of human action on both natural and spiritual worlds. Furthermore, it demonstrates the predictive capacity of Cree knowledge and thought, as well as their relevance and legitimacy as assessment tools. 1 Photograph, 9 References. (Original abstract - amended)

Traditional Knowledge (TK) is well recognized for its contribution to climate change adaptation strategies and community-based natural resource conservation. In Morocco, traditional knowledge is now increasingly incorporated into natural product development derived from natural resources as policies advocate the creation of income generating activities via cooperatives; these initiatives ultimately seek to empower rural women economically and to lift them out of poverty. Focus groups, semi-structured interviews and in depth observation were conducted in six cooperatives in Rhamna province to examine the extent to which women's traditional knowledge is applied and whether it is recognized. Our study reveals that the women's traditional knowledge is readily integrated in the development of natural products, vital in product development, yet is not officially acknowledged by the employers and national legislation. With international organisations increasingly putting pressure on countries such as Morocco to integrate the Access to Benefit Sharing (ABS) and particularly article 8j of the Convention on Biological Diversity (CBD), the challenge lies now in securing recognition of women's traditional knowledge involved in these activities.

AbstractAn ongoing debate on the protection of traditional knowledge was prompted by the United Nations General Assembly declaration of the International Decade of the World's Indigenous Peoples in 1995 and the declaration of the Second International Decade in 2004. These two declarations challenged governments and the international community to address, nationally and internationally, issues that affect indigenous communities. One such issue is the protection of traditional knowledge. The three key international multilateral forums that are debating traditional knowledge issues are the World Intellectual Property Organization, the World Trade Organization, and the Convention on Biological Diversity. Using a political economy framework, this study analyzes the policymaking processes and mandates of the three multilateral forums in order to highlight stakeholders' levels of involvement in these processes. The study found that the multilateral forums' power structures, mandates, and decision-making processes disadvantage indigenous peoples and hinder their full participation in the forums' processes. The study recommends establishing a forum that would take into account indigenous peoples' worldviews; otherwise policy outcomes from these discussions will probably disadvantage indigenous peoples.

An obligation to consider traditional knowledge (TK) in planning, resource, and land management, particularly in Sami areas, has been formalized through the Nature Diversity Act. However, current Norwegian legislation and guidelines contain few clarifications of what TK is, how to approach it, or how to appropriately include such data in assessment and planning processes. The Norwegian Institute for Cultural Heritage Research has incorporated TK about land and resource use in several impact assessments (IAs), building on a methodological approach applied for a number of review assignments for the Finnmark Commission. While the experiences from reviews for the Commission and IAs concerning Sami land and resource use may represent a step towards incorporating TK in Norwegian planning processes, the approach to documentation, methodology, and ethics in this field is open for debate. The same can be said of the formal frameworks for IA and the willingness to incorporate TK in planning programs, in general.(Published: 6 November 2015)Citation: E. Eyþo´rsson & A.E. Thuestad. ''Incorporating Traditional Knowledge in Environmental Impact Assessment – How Can It Be Done?.'' Arctic Review on Law and Politics, Vol. 6, No. 2, 2015, pp. 132–150. http://dx.doi.org/10.17585/arctic.v6.101

The protection of traditional knowledge (TK) and traditional cultural expression (TCE) of underprivileged indigenous communities is threatened due to frequent exploitation attempts by commercial actors for economic benefits. The literature highlighting the legal gaps and necessities to support such legal reforms to protect those communities are scarce in the literature, which has been studied in the current research. The current study aims to provide insightful recommendations for policymakers to help protect the legal rights of underprivileged communities scattered in various parts of the world. Indonesian study setting provided a perfect case to achieve the study objectives. Using a qualitative doctrinal legal research design, the secondary data were collected, and content was analyzed using phenomenological and linguistic analysis. The results revealed that the protection of TK and TCE in Indonesia and several underprivileged communities in various countries need serious legal amendments in local legislation considering international laws. Contextually, the Indonesian Copyright Law is inadequate to accommodate the full protection for TCE. Meanwhile, Indonesian laws that regulate traditional knowledge are overlapping and immature to protect national cultural heritage comprehensively. A new regulation is recommended to ensure that all international legal instruments related to traditional knowledge should help the community of traditional knowledge copyrights in Indonesia with affirmative action towards indigenous communities. Policy recommendations and future research directions are suggested to protect Traditional Cultural Expression and Traditional Knowledge of underprivileged communities in general and Indonesia in focus.

Indigenous Australians, Aboriginal and Torres Strait Islanders, have diverse relationships with plants and their seeds. This cultural knowledge has been passed on through the generations, creating a deep history that has produced sophisticated fields of knowledge intimately linked to both diverse cultural geographies and the natural environment across the country. Western scientific, government and private sector commercial institutions have been collecting Australian plant material for over 200 years. Sometimes, such 'collectors' obtain the Indigenous knowledge simultaneously with the plant material. On occasions, the culturally-based Indigenous ownership of that knowledge is acknowledged by collectors. However in the majority of instances that has not been the case. Furthermore, different western institutions take different approaches to the collection, management and use of Australian plant material and associated Indigenous plant knowledge. A particular challenge in this arena is the lack of any shared understanding of Indigenous knowledge and intellectual property issues that are involved, and how those might best be addressed. But there is a gathering momentum, from diverse quarters, to face such challenges. This paper aims to contribute to consideration of the issues involved in order to promote more robust inclusion of Indigenous rights, interests and concerns.

Traditional knowledge is the result of innovation and creation of human beings both in terms of knowledge, art, and literature. Traditional knowledge can be utilized economically for the betterment and prosperity of society. The research method used is descriptive analytical with Juridical normative specification. Indonesia's Efforts in protecting intellectual property on traditional knowledge in Indonesia is the Indonesian government is preparing the Draft Law on Traditional Knowledge and Traditional Cultural Expression. Other Efforts that can be done is through the way of inventory or documentation of traditional knowledge in a region and can be done by publishing the traditional knowledge as Widely as possible. The underlying factors of traditional knowledge have not been optimally utilized as economic resources namely the lack of public knowledge about the protection of traditional knowledge and the cost of producing intellectual property is high enough