Suchergebnisse

Traditional knowledge is knowledge developed by indigenous people or intellectual work based on tradition. This knowledge includes methods of cultivating and processing plants, medicine, art, and food and drink recipes. Based on this, it is very important for a country to protect traditional knowledge, especially in this case Indonesia. This research uses normative legal research methods. The results of the research show that the Indonesian state has paid attention to this matter, which is included in intellectual property law and is currently developing a bill on the protection and utilization of intellectual property of traditional knowledge and traditional cultural expressions.

In Canada's Northwest Territories, governments, industrial corporations, and other organizations have tried many strategies to promote the meaningful consideration of traditional knowledge in environmental decision making, acknowledging that such consideration can foster more socially egalitarian and environmentally sustainable relationships between human societies and Nature. These initiatives have taken the form of both "top-down" strategies (preparing environmental governance authorities to receive traditional knowledge) and "bottom-up" strategies (fostering the capacity of aboriginal people to bring traditional knowledge to bear in environmental decision making). Unfortunately, most of these strategies have had only marginally beneficial effects, primarily because they failed to overcome certain significant barriers. These include communication barriers, arising from the different languages and styles of expression used by traditional knowledge holders; conceptual barriers, stemming from the organizations' difficulties in comprehending the values, practices, and context underlying traditional knowledge; and political barriers, resulting from an unwillingness to acknowledge traditional-knowledge messages that may conflict with the agendas of government or industry. Still other barriers emanate from the co-opting of traditional knowledge by non-aboriginal researchers and their institutions. These barriers help maintain a power imbalance between the practitioners of science and European-style environmental governance and the aboriginal people and their traditional knowledge. This imbalance fosters the rejection of traditional knowledge or its transformation and assimilation into Euro-Canadian ways of knowing and doing. ; Dans les Territoires du Nord-Ouest du Canada, les gouvernements, les sociétés industrielles et autres organisations ont essayé de nombreuses stratégies pour promouvoir une prise en considération sérieuse du savoir traditionnel dans le processus décisionnel visant l'environnement, reconnaissant qu'une telle prise en considération peut favoriser des relations plus égalitaires sur le plan social et plus durables sur le plan écologique entre les sociétés humaines et la Nature. Ces initiatives ont pris la forme de stratégies «descendantes» (préparant les autorités de gouvernance environnementale à accepter le savoir traditionnel) et de stratégies «ascendantes» (favorisant la capacité des Autochtones à peser sur la prise de décisions visant l'environnement). Malheureusement, la plupart de ces stratégies n'ont eu que des effets bénéfiques marginaux, en raison surtout de leur échec à surmonter certains obstacles cruciaux, dont les entraves à la communication, nées de la diversité des langues et styles d'expression propres aux détenteurs de savoir traditionnel; les obstacles d'ordre conceptuel, issus des difficultés qu'ont les organisations à saisir les valeurs, les pratiques et le contexte sous-jacents au savoir traditionnel; et les obstacles politiques, découlant du manque de volonté à reconnaître les messages du savoir traditionnel qui pourraient être incompatibles avec les plans du gouvernement ou de l'industrie. Il y a aussi d'autres obstacles émanant de la cooptation du savoir traditionnel par les chercheurs non autochtones et leurs institutions. Ces barrières contribuent à maintenir un déséquilibre de pouvoirs entre, d'un côté, les adeptes de la science et de la gouvernance environnementale de style européen, et de l'autre, les Autochtones et leur savoir traditionnel. Ce déséquilibre favorise le rejet du savoir traditionnel ou sa transformation et assimilation à la façon d'apprendre et de faire euro-canadienne.

The success of the Inuit people of Canada in seeking political autonomy resulted in the creation of the Nunavut territory. The new Government of Nunavut (GN) has instituted Inuit Quajimajatiqangit (IQ), the values, norms, and traditional knowledge of the Inuit, as formal policy to guide the delivery of health, social, and civil services in order to ensure their cultural sensitivity. This paper discusses four Inuit IQ principles adopted by the GN that directly relate to the counselling process: Pilimmaksarniq (the importance of felt or revealed truth), Pijitsirniq (community orientation), Inuuqatigiitiarniq (respect and non-interference), and Aajiiqatigiingniq (inclusive decision-making). The paper also describes how non-Aboriginal counsellors working in the Nunavut context can apply these principles in their professional practice with Inuit clients. ; La revendication réussie, de la part du peuple inuit du Canada, d'autonomie gouvernementale a entraîné la création du territoire du Nunavut. Le nouveau Gouvernement du Nunavut a institué en tant que politique officielle les principes Inuit Quajimaatiqangit (IQ), constituant les valeurs, les normes et les connaissances traditionnelles des Inuits. Cette politique IQ guidera les services sociaux et de santé, ainsi que d'autres services gouvernementaux, afin d'assurer que ces prestations soient adaptées à la culture des Inuits. Cet article examine quatre principes IQ des Inuits adoptés par le Gouvernement du Nunavut et liés directement au processus de counseling : Pilimmaksarniq (l'importance de la vérité ressentie ou révélée), Pijitsirniq (l'orientation communautaire), Inuuqatigiitiarniq (le respect et la non-ingérence) et Aajiiqatigiingniq (la prise de décision inclusive). Les auteures décrivent également comment les conseillers et conseillères non autochtones travaillant dans le Nunavut peuvent appliquer ces principes dans leur pratique professionnelle auprès de la clientèle inuit.

"This chapter deals with the currently developing systems of knowledge conservation with a special emphasis on local knowledge. The relevance of this local knowledge seems to represent a knowledge-gap or actually a blindspot in the industrial world. Paradoxically, certain local knowledge (in developing countries) has been discovered as valuable source for industrial innovation. This does not only lead to its extraction but may even cause its destruction. After a Jong and intensive discourse on biopiracy and the conservation of intellectual property rights attached to biodiversity, many questions remain unsolved, and, apparently, legal instruments alone cannot guarantee the protection and maintenance of local knowledge." (author's abstract)

This article examines how the idea of an archipelagic state in Indonesia has its roots in the nation's traditional view of the unity of land (islands) and sea space. By using archival sources accessed in the Netherlands and Indonesia as well as newspapers and magazines published during the 19th century. Earlier studies on maritime territorialisation have predominantly focused on the legislative process of the law of the sea (UNCLOS) and the government's challenges in gaining international recognition for its 'archipelagic state' status as well as territorial claim according to different views among the different ethnic groups regarding the ownership, control and use of the sea in their respective territories. This article argues that although maritime territorialisation is a modern maritime law, in Indonesia it has strong historical roots and it is coloured by traditional knowledge.

The Peel River Basin is an important trans-boundary watershed that sits within the jurisdictions of the Government of the Yukon and the Government of the Northwest Territories. The watershed is recognized internationally as an important area of ecological biodiversity, but it is also home to many Gwich'in as well as northern Tutchone peoples, and is thus an important landscape with many integrated socio-economic, cultural, and ecological values. The Peel River Watershed is a mountainous area that boasts numerous tributaries, such as Bonnetplume, which are currently valued and recognized by both Indigenous and non-Indigenous peoples for their beauty, pristine waters, and biodiversity. Unlike many other sub-basins of the Mackenzie, the Peel River Watershed has, until recently, been little disturbed by resource development. The recent decision of the Yukon Government to open up the area for mining exploration and development has thus been met with significant concern and opposition by those living in the region and internationally. Early ethnographic work describes the importance of the Peel to local Indigenous communities, including the importance of many of the rivers as transportation corridors and the fish within these rivers as critical to the food security of families who lived and traveled throughout the area. A significant body of local and traditional knowledge has been documented by the Gwich'in Social and Cultural Institute that stems from the livelihood practices, observations and experiences of the Teetł'it t Gwich'in peoples, including place names, ethnographic material. The Gwich'in Renewable Resources Board, also has also produced many reports which speak to the health of the aquatic ecosystem. With growing recognition of the importance of the Peel River Watershed as a critical area of biodiversity, there are more opportunities for local Indigenous communities from both the Yukon and Northwest Territories to document their knowledge of this area. However, many gaps exist with respect to the availability of documented local and traditional knowledge in respect of all indicators of aquatic ecosystem health defined in this report.

Abstract The environmental imbalance revealed a crisis of civilization. Modern science produced great contributions to life in society, but was constructed in an Eurocentric and excluding way. Thus, diverse people, such as indigenous, quilombolas and riverine were removed from the academic-scientific environment. Based on Enrique Dussel, Boaventura Sousa Santos and Enrique Leff, this work aims to discuss how the experiences of university students from different origins can contribute to scientific enrichment and to a decolonial science. Information was obtained from observations and interviews with Amazonian university students. The results showed that the knowledge framework of these students is underutilized, which is reflected in their devaluation in the academic environment. Greater university-society integration, the knowledge dialogue and knowledge ecology are proposals to allow greater integration of these students and the construction of a decolonial scientific production.

The organizers of the 2014 US National Climate Assessment (NCA) made a concerted effort to reach out to and collaborate with Indigenous peoples, resulting in the most comprehensive information to date on climate change impacts to Indigenous peoples in a US national assessment. Yet, there is still much room for improvement in assessment processes to ensure adequate recognition of Indigenous perspectives and Indigenous knowledge systems. This article discusses the process used in creating the Indigenous Peoples, Land, and Resources NCA chapter by a team comprised of tribal members, agencies, academics, and non-governmental organizations, who worked together to solicit, collect, and synthesize traditional knowledges and data from a diverse array of Indigenous communities across the US. It also discusses the synergy and discord between traditional knowledge systems and science and the emergence of cross-cutting issues and vulnerabilities for Indigenous peoples. The challenges of coalescing information about climate change and its impacts on Indigenous communities are outlined along with recommendations on the types of information to include in future assessment outputs. We recommend that future assessments – not only NCA, but other relevant local, regional, national, and international efforts aimed at the translation of climate information and assessments into meaningful actions – should support integration of Indigenous perspectives in a sustained way that builds respectful relationships and effectively engages Indigenous communities. Given the large number of tribes in the US and the current challenges and unique vulnerabilities of Indigenous communities, a special report focusing solely on climate change and Indigenous peoples is warranted.

The United Nations' agencies and many scholars have regarded traditional knowledge as an alternative to science for the purposes of managing the environment. Many countries have adopted this line of approach and formulated some policy strategies. A number of scholars also have engaged in traditional knowledge research and published their works. Despite a large number of publications on traditional knowledge, there seems to be little consensus about the definition of what traditional knowledge is and how it can be useful for environmental management. This article first approaches this definition problem within a historical context in order to clarify the core issues surrounding the definition of traditional knowledge. It then discusses how traditional knowledge can be validated among parties with different interests so that traditional knowledge research and policy can be more effectively implemented in policy-making arenas.