Hoda Yacoub - IK Report

Indigenous

Knowledge
Definitions, Concepts
and Applications
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"Understanding how people and societies acquire

and use knowledge is essential for improving
people’s lives, especially the lives of the poorest"
The World Bank 1998

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Indigenous Knowledge Definitions, Concepts and Applications 1
Contents:
Background -------------------------------- 3
4
Definitions --------------------------------
What is the Indigenous Knowledge? -------------------------------- 4
Common Sense as Link Between Indigenous Knowledge -------------------------------- 6
and Global Science
Why is Indigenous Knowledge Important? -------------------------------- 10

Natural Resources management -------------------------------- 11
Sustainable Social Relationships -------------------------------- 12
Natural Remedies and Medicines -------------------------------- 12
IK and Environment Conservation -------------------------------- 13
IK in Development Projects -------------------------------- 13
A Spiritual Relationship with the Land -------------------------------- 13
Soil Science and Agriculture -------------------------------- 14
Challenges to Indigenous Knowledge -------------------------------- 15

IK is easily overlooked -------------------------------- 15
IK is an endangered species -------------------------------- 15
IK is not well managed -------------------------------- 16
Limited access to Indigenous Knowledge -------------------------------- 16
Unwillingness to share IK -------------------------------- 16
IK may not always be accurate -------------------------------- 16
How to protect the Indigenous Knowledge? -------------------------------- 18

Raise Awareness -------------------------------- 18
Documentation -------------------------------- 19
Digital Libraries -------------------------------- 19
Identify the IK specialists -------------------------------- 20
Establishing the value of IK -------------------------------- 20
Capacity Building -------------------------------- 20
What are the Methods for Recording Indigenous -------------------------------- 21

Knowledge?
Tools of recording IK -------------------------------- 23
Rights of Indigenous Knowledge and -------------------------------- 26

International Initiatives
Convention of Biological Diversity (CBD) -------------------------------- 27

The World Intellectual Property Organization (WIPO) -------------------------------- 31
Food and Agriculture Organization (FAO) -------------------------------- 32
The International Treaty on Plant Genetic Resources for -------------------------------- 32
Food and Agriculture (ITPGRFA)
Permanent Forum on Indigenous Issues (Permanent -------------------------------- 33
Forum)
UNU Centre on Traditional Knowledge -------------------------------- 33
Summary -------------------------------- 34
Sources of Information on IK and ILCs -------------------------------- 36
References -------------------------------- 40
Explanatory Boxes
Box 1: Local and Traditional knowledge -------------------------------- 7

[and other definitions]
Box 2: Indigenous/ Traditional Knowledge Characteristics -------------------------------- 8
Box 3: Indigenous/ Traditional Knowledge Fields -------------------------------- 9
Box 4: indigenous knowledge is important -------------------------------- 11
Box 5: Further Applications of IK -------------------------------- 14
Box 6: Indigenous Knowledge Challenges -------------------------------- 18
Box 7: Researchers Can Assist in Preserving IK -------------------------------- 21
Box 8: Procedures Need to be Followed When
Collecting, Recording, and Documenting IK ------------------------------- 22
Box 9: Specific Aspects of Pastoral Societies Which Need ------------------------------- 23

to be Taken Account by Researcher
Box 10: Tools of Recording IK -------------------------------- 24
-------------------------------- 28
Box 11: Indigenous Knowledge and ILCs Articles in CBD
Box 12: COP13 and IK
-------------------------------- 29
Background
Human beings gather knowledge basically for two purposes: survival and
development. We try to understand and come to grips with the environment
in order to survive, and we try to find reasons for our survival that go beyond
the intuitive reaction to physical threats. This is in short the basis for all
kind of activities which aim at building up knowledge systems. Long before
the development of modern science, which is quite young, indigenous people
have developed their ways of knowing how to survive and also of ideas about
meanings, purposes and values. They have taken care of the natural
landscape for thousands of years. If we lose their wisdom, we lose the land
as well. As long as native peoples are not heard, non-native audiences will
continue to deal in caricatures. It has become customary to refer to this kind
of knowledge as “indigenous knowledge” or “traditional knowledge”, “local
knowledge”, "traditional ecological knowledge” “ethno-ecology” etc. and it is
often seen as a contrast to, or at least as very different from, western ways of
generating, recording and transmitting knowledge. For example, the elders
(of Native Americans) say that if you don't take care of the plants, talk to
them and relate to them, they get lonely and go away. To the sophisticated
cynical modern mind that seems like a quaint belief yet there is no profound
truth in it. Learning from indigenous knowledge, by investigating what local
communities know and have, can improve understanding of agriculture,
healthcare, food security education and natural-resource management
issues. So In this report I tried to clarify what is the indigenous and the
indigenous knowledge and what are the basic differences between this kind
of knowledge and modern or western knowledge. The report also illustrates
several issues related to “indigenous knowledge” as development and
resources conservation with boxes describing several related definitions,
examples of IK practices and key lessons.
Definitions
The term "Indigenous" defined according to UN as "Groups of people whose

social, cultural and economic conditions distinguish them from other
sections of the national communities, and whose status is regulated wholly
or partially by their own customs or traditions or by special laws or
regulations. People in independent countries who are regarded as indigenous
are considered as descent people who inhabited geographical region to which
belongs, at the time of colonization or the establishment of present state
boundaries".
Considering the diversity of indigenous people, an official definition of

"indigenous" has not been adopted by any UN-system body. Instead the
system has developed a modern understanding of this term based on the
following criteria:
 Historical continuity with pre-colonial and/or pre-settler societies.
 Strong link to territories and surrounding natural resources.
 Distinct social, economic or political systems.
 Distinct language, culture and beliefs.
 Form non-dominant group of society.
 Resolve to maintain and reproduce their ancestral environments and
systems as distinctive people and communities.
The term "indigenous" has prevailed as a generic term for many years, in
some countries, there may be preference for other terms including: tribes,
first people/nations, aboriginals, ethnic groups, adivasi, janajati,
geographical terms like hunter, nomads, peasants, hill people … etc. In
many cases, the term "indigenous" has negative connotations and some
nations may choose not to reveal or define their origin as "indigenous'.
Source: Alan, R. Emery and Associates (1997) Guidelines for Environmental
Assessment and Traditional Knowledge. A report from the Centre for Traditional
knowledge of the World Council of Indigenous People, Ottawa, Volume 23.
What is the Indigenous Knowledge?
Defining Indigenous Knowledge:

Indigenous knowledge (IK) is today a popular word through out the world. It
has been interpreted in different ways at different places but generally it is
understood as local or traditional knowledge that indigenous people have
brought down with them from earlier times via the oral tradition. Indigenous
knowledge (IK) is, broadly speaking, the knowledge used by local people to
make a living in a particular environment (Warren 1991). Terms used in the
field of sustainable development to designate this concept include
indigenous technical knowledge, traditional environmental knowledge, rural
knowledge, local knowledge and farmer’s or pastoralist’s knowledge.
Indigenous knowledge can be also defined as “A body of knowledge built up

by a group of people through generations of living in close contact with
nature” (Johnson 1992). Generally speaking, such knowledge evolves in the
local environment, so that it is specifically adapted to the requirements of
local people and conditions. It is also creative and experimental, constantly
incorporating outside influences and inside innovations to meet new
conditions. It is usually a mistake to think of indigenous knowledge as ‘old-
fashioned,’ ‘backwards,’ ‘static’ or ‘unchanging’
A working definition of indigenous knowledge in the African context:

 Indigenous systems are localized African systems developed over long
periods and whose patterns are based upon local knowledge systems
and expressed in local languages.
 Indigenous systems would generally be viewed to be in balance with
the local environment or would have sought such balance.
 The systems would have been influenced by innovations emerging
from within themselves, from other indigenous systems and from
national and international systems. Nonetheless, they are essentially
African in origin even though they may display foreign attributes.
(Source: Matowanyika 1994)
Warren (1987) defined indigenous knowledge as a local knowledge that is

unique to a given culture or society. According to Rajasekaran (1993),
indigenous knowledge is the systematic body of knowledge acquired by local
people through the accumulation of experiences, informal experiments and
intimate understanding of the environment in a given culture. To Haverkort
and de Zeeuw (1992), indigenous knowledge is the actual knowledge of a
given population that reflects the experiences based on traditions and
includes more recent experiences with modern technologies. It is also
described as a non-conventional body of knowledge that deals with some
aspects of the theory, but more of the beliefs, practices and technologies
developed without direct inputs from the modern, formal, scientific
establishment; in this case, towards the management of farms (Chambers et
al. 1989, Gilbert et al. 1980).
Some of the characteristics compared to so-called western scientific

knowledge were put up by Warren 1993. Indigenous knowledge is oral,
usually not written. While western science tries to understand a whole from
the pieces, indigenous knowledge sees things as wholes. Western science
believes itself to be objective, while indigenous knowledge is deliberately
subjective and sees human beings as part of the whole. Classification
systems can be very different from western ways. One example is in the
taxonomic classification of living organisms which is more based on
ecological thought than genetic relatedness. We could go on with this list.
Most western scientists reject indigenous knowledge as a methodical and
non-scientific. It is true that western science is sometimes superior in its
ways of accumulating data and makes predictions. It is selective and very

dependent on the way data are selected. Still, indigenous knowledge-systems
are said to be “high context” systems which means that they are designed to
Incorporate very high level of contextual information specific of a given
locale. Indigenous knowledge -systems can consequently be very different
from each other and there is no single indigenous system: “each group has a
system specific to their locale” (Warren 1993).
Common Sense as Link between Indigenous Knowledge and Global

Science
The close attachment of indigenous knowledge to nature has enabled local

cultures to survive for generations amidst pressures of change. The
initiatives of the native peoples to respond to the present conditions of the
environment provide the dynamic characteristics of the local cultures. The
remarkable difference between local cultures and modern science is that the
environment and nature shape the development of the former. In modern
science, change occurs through human intervention and experimentation.
Modern science produces man-made technologies that are largely dependent
on human action while indigenous knowledge depends on the natural
conditions of the environment. The common misconception about
indigenous, local or traditional knowledge is that it is unscientific, backward
and opposes change or development in the modern world. Unfortunately,
human manipulation and exploitation destroyed the riches of creation.
Thus, the riches of indigenous knowledge were also destroyed. Like modern
science, indigenous knowledge observes a system that involves the theory
and practice of learning. indigenous knowledge begins with concept that
develops into ideas, philosophies and principles that are evaluated and
verified scientifically. The final form of indigenous knowledge is not simply a
product a scientific investigation but a reality based on the actual
experiences of the people. The link between indigenous knowledge and
modern science is common sense. The indigenous knowledge learning
system involves the brain and the senses. Learning begins with a concept
that develops into an idea and philosophy based on affirmative and negative
arguments. When the philosophy of a particular idea has been achieved, the
result becomes a principle or theory. The theory or principle, however,
remains a theory until it is verified by the human senses. Like modern
science, the indigenous knowledge system strictly follows reason and logic.
For example, an indigenous idea can never go ahead of a concept because
without a concept, an idea will never exist. Moreover, the indigenous
philosophy is developed through the argumentation of contrasting ideas. A
philosophy can never exist as a single thought. The resolution of contrasting
ideas finally becomes a principle or theory that serves as basis of field
investigation or verification of a particular knowledge. Modern science
cannot solely exist with complicated machines. Complicated machines are
guided by the human conscience. Modern science cannot isolate itself from
the framework and structure of indigenous knowledge that includes concept,

ideas, philosophies and principles that are similarly employed in scientific
procedures. Moreover, the verification of practical realities through the
senses of hearing, seeing, touching, smelling, tasting, feeling and moving are
also inevitable to the global scientific understanding. Unlike indigenous
knowledge, however, that can sustain itself with the inexpensive conditions
of nature, the survival of modern science largely depend on highly
complicated and expensive machines. In the absence of complicated
machines, however, modern science can still survive, like the indigenous
knowledge, on the basis of the human conscience. Thus, common sense
evidently serves as the inevitable link between indigenous knowledge and the
global science.
[Box 1]: LOCAL AND TRADITIONAL KNOWLEDGE
And other definitions that should be considered:
Local knowledge (LK) is a collection of facts and relates to the

entire system of concepts, beliefs and perceptions that people
hold about the world around them. This includes the way people
observe and measure their surroundings, how they solve
problems and validate new information. It includes the
processes whereby knowledge is generated, stored, applied and
transmitted to others.
Traditional knowledge (TK) implies that people living in rural

areas are isolated from the rest of the world and that their
knowledge systems are static and do not interact with other
knowledge systems.
Traditional Ecological Knowledge (TEK) is indigenous or local

knowledge and is the body of knowledge or natural history built up
by a group of people through generations of living in close contact
with nature, which through trial and error they have developed an
understanding of the ecosystem in which they lived. TEK includes
a system of classification, a set of empirical observations about the
local ecology, and a system of self management that governs
resource uses such as hunting, trapping and fishing. .
Ethno-ecology is the study of local or native people’s interaction

with the environment in which they live and work, including their
perceptions, use and management, and knowledge. Sub-disciplines
of ethnoecology include ethnobiology, ethnobotany, ethnozoology,
and ethnopharmacology.
Sources: Warburton and Martin (1999)

Indigenous knowledge (IK), Traditional knowledge (TK) and Local knowledge

(LK), generally refer to the matured long-standing traditions and practices of
certain regional, indigenous, or local communities. Traditional knowledge
also encompasses the wisdom, knowledge, and teachings of these
communities. In many cases, this knowledge has been orally passed for
generations from person to person. Some forms of traditional knowledge are
expressed through stories, legends, folklore, rituals, songs, and even laws.
Other forms of traditional knowledge are often expressed through different
means. Such knowledge typically distinguishes one community from
another. In a sense, it becomes their "identity". For many communities,
traditional knowledge takes on a personal and spiritual meaning. Traditional
knowledge can also reflect a community's interests. Some communities
depend on their traditional knowledge for survival. Cosmological connections
and differences in worldview distinguish "Traditional Knowledge" from "Local
Knowledge". Social scientists often place knowledge within a naturalistic
framework, and emphasize the gradation of recent knowledge into knowledge
acquired over many generations. These accounts use terms like "Adaptively
Acquired Knowledge", "Socially Constructed Knowledge," and other terms
that emphasize the evolutionary and social aspects of knowledge. Local
Knowledge and Traditional Knowledge may be thought of as distinguished by
the length of time they have existed - decades to centuries versus millennia.
A large number of scholarly studies in the naturalistic tradition demonstrate
that Traditional Knowledge is not a natural category, and may reflect power
struggles and relationships for land, resources and social control than
adherence to a claimed ancestry or heritage.
[Box 2]: INDIGENOUS/ TRADITIONAL KNOWLEDGE CHARACTERISTICS
 It is dynamic, systematic and universal in principle. It is unwritten and

known through the oral traditions.
 It is practical common sense, based on teachings and experience passed on
from generation to generation.
 It is holistic - it cannot be compartmentalized and It is rooted in the spiritual
health, culture and language of the people.
 It sets out the rules governing the use of resources - respect; an obligation to
share. It is dynamic, cumulative and stable.
 It is a way of life - wisdom is using knowledge in good ways. It is using the
heart and the head together. It comes from the spirit in order to survive.
 It gives credibility to people.
 It is based on experience, acquired from observations over time - it is argued
that it may be most useful for local scale decision-making;
 It can show an understanding of the complex relationships between these
individual components and the dynamic ecosystems within which they act;
 It is frequently linked with the sustainable use of local resources.
 It describes the health of the local environment, wildlife, etc., promotes
consideration of the relationships between human and biological systems;
 It often describes these symbiotic relationships and provides the basis for life-
sustaining decisions about how to relate to the environment.
Significance of Indigenous/ Traditional knowledge
Indigenous/Traditional knowledge is simple and practical. It links the

survival of every human being to the wholeness of nature and its elements
that support life. It provides the concrete situations of communities in
relation with the environment and provides practical solutions to the
problems of the people. Indigenous/Traditional knowledge defines a
worldview of people and provides direction for their survival socially,
economically, politically and spiritually. It explains the evolution of cultural
behaviors that resulted from the efforts of people to adjust to their
environment. In cases where the people have failed to resolve particular
problems, the same became an opportunity for them to gain deeper
understanding of the human situations. The key significance of
Indigenous/Traditional knowledge is the development of peoples’ capability
to understand the world in a very simple manner as understanding the
human self. The fact that people has survived for generations since the
beginning of time, is a simple reason why this kind of knowledge cannot be
simply undermined. Indigenous/Traditional knowledge deals with simple but
applied education, economics, politics, religion, sciences and technologies of
indigenous societies. This knowledge is basic but provides a rich ground for
the development of the modern society.
[Box 3]: INDIGENOUS/ TRADITIONAL KNOWLEDGE FIELDS
 Agriculture, knowledge related to crop selection, intercropping,

planting times.
 Animal's husbandry and ethnic veterinary medicine, knowledge of
breeding strategies, livestock characteristics and requirements, plant
uses to treat common illnesses.
 Pastoral systems — herd movement; range evaluation and
monitoring; animal breeding and production; traditional fodder and
forage species and their specific uses; animal diseases and traditional
ethno-veterinary medicine.
 Use and management of nature resources , knowledge of soil fertility
management, sustainable management of wild species.
 Health care, knowledge of plant properties for medicinal purposes.
 Community development, common or shared knowledge provides
links between community members and generations; and
 Poverty elevation, knowledge of survival strategies based on local
resources.
 Conservational approaches.
 Water: traditional water-management and water conservation
systems; traditional techniques for irrigation; and use of specific
species for water conservation.
 Soil: soil conservation practices; the use of specific species for soil
conservation; and soil fertility enhancement practices.
 Plants: as a source of wild food, building material, household tools,
personal uses (dyes, perfumes, soaps), fuel wood and charcoal,
medicinal purposes.
 Wildlife: animal behavior, habitats, uses.
 Worldview: views of the universe and humanity`s place within it,
relationship between humans and nature, myths, beliefs, customs.
(Source: adapted from Grenier, 1998; and Matowanyika, 1994)
Finally, the significance of Indigenous/Traditional knowledge is

sustainability based on the holistic understanding of the relationship
between human beings and nature. The concept of sustainability in this
context offers solution to the environmental problems confronting the world
today. Based on the framework and structure of the common sense which is
the significant tool of the indigenous peoples towards survival,
environmental conservation and sustainability does not need to be
expensive. As a matter of fact, the recognition and support to local
knowledge and cultures can make environmental conservation more
meaningful, efficient and effective.
Why is Indigenous Knowledge Important?
There are two basic reasons why indigenous knowledge is important, first
and foremost, the contribution of indigenous knowledge to local
empowerment and development, increase the self-sufficiency and strength
self-determination (Ulluwishewa 1993). Utilizing IK in research and
management plans gives it legitimacy and credibility in the eyes of both local
people and outside scientists, increasing cultural pride and thus motivation
to solve local problems with local ingenuity and resources. Second,
indigenous people can provide valuable input about the local environment
and how to effectively manage its natural resources. Outside interest in
indigenous knowledge systems has been fueled by the recent worldwide
ecological crisis and the realization that its causes lie partly in the
overexploitation of natural resources based on inappropriate attitudes and
technologies. Scientists now recognize that indigenous people have managed
the environments in which they have lived for generations, often without
significantly damaging local ecologies (Matowanyika 1994). Many feel that
indigenous knowledge can thus provide a powerful basis from which
alternative ways of managing resources can be developed. Indigenous
knowledge systems and technologies are found to be socially desirable,
economically affordable, and sustainable and involve minimum risk to rural
farmers and producers, and above all, they are widely believed to conserve
resources. There are situations in which modern science is not appropriate,
and use of simpler technologies and procedures are required. So learning
from indigenous knowledge can improve understanding of local conditions
and provide a productive context for activities designed to help the
communities. In addition, the use of indigenous knowledge ‘assures that the
end user of specific agricultural development projects are involved in
developing technologies appropriate to their needs’ (Warren 1993).
In general indigenous knowledge represents a way of life that has evolved

with the local environment, so it is specifically adapted to the requirements
of local conditions as:
Restraint in resource exploitation: production is for subsistence needs only;
what is needed for immediate survival is taken from the environment.
Diversified production systems: there is no overexploitation of a single

resource; risk is often spread out by utilizing a number of subsistence
strategies.
Respect for nature: a ‘conservation ethic’ often exists. The land is considered
sacred, humans are dependent on nature for survival, all species are
interconnected.
Flexible: IK is able to adapt to new conditions and incorporate outside

knowledge.
Social responsibility: there are strong family and community ties, and with
them feelings of obligation and responsibility to preserve the land for future
generations. (Source: Murphree 1991).
Also, Indigenous knowledge has various essential applications which make

IK more important as:
Natural Resources management

It is generally recognized that indigenous knowledge plays an important role
in the sustainable management of natural resources and can also have an
impact on issues of global concern. This recognition is directly related to the
growing realization that scientific knowledge has contributed very little to the
development of communities and societies; in fact it has commonly hastened
the depletion of their social and natural resources. The industrial world is
facing an ecological crisis.
[Box 4]: INDIGENOUS KNOWLEDGE IS IMPORTANT
 Indigenous knowledge provides problem-solving strategies for local

communities, especially the poor. Indigenous knowledge represents an
important component of global knowledge on development issues.
 Indigenous knowledge is an underutilized resource in the development
process.
 Learning from indigenous knowledge can improve understanding of local
conditions.
 Understanding indigenous knowledge can increase responsiveness to
clients.
 Adapting international practices to local conditions can improve the impact
and sustainability of our work.
 Investing in disseminating indigenous knowledge can help to reduce
poverty.
 Sharing of Indigenous Knowledge within and across communities can
enhance cross-cultural understanding
Yet few industrial economists would admit they could learn from indigenous
people. Their economies are often called 'primitive', their technology
dismissed as 'Stone Age', and most governments assume they can benefit
only from salaried employment. Yet these traditional ways of life have proved
highly durable. Hunting and fishing have allowed the Inuit to survive in the
Arctic; nomadic pastoralism provides a livelihood for people in the arid
Sahelian region of Africa; shifting cultivation has sustained hundreds of
distinct cultures in the fragile ecosystem in the Amazon and the forests of
South-east Asia. Non-indigenous people have not been able to survive in
these extreme conditions without destroying the balance of the ecosystem.
The key to this success is sustainability. Indigenous people today use the
resources available without depleting them. They use their intimate
knowledge of plants, soils, animals, climate, and seasons, not to exploit
nature but to co-exist alongside it. This involves careful management,
control of population, the use of small quantities but a wide diversity of
plants and animals, small surpluses, and minimum wastage.
Sustainable Social Relationships

Social cohesion has been the key to survival for many indigenous cultures.
Food gathering and hunting depend on mutual support and co-operation,
and disharmony within a part of the group is dangerous to the whole. In
many cultures men and women have developed complementary, if not equal,
roles; political decisions are arrived at by consensus in many cultures, and
other social arrangements that benefit the entire community have often been
incorporated into indigenous cultural traditions. Marriage, for example, can
also ensure political stability for the community (by regulating exchange
between groups), and continuing harmony with the spirit world. For
essentially religious reasons, marriage may be prohibited between a man
and woman of the same kin group; in other societies it can only take place
within the kin group.
Natural Remedies and Medicines

In many parts of the world, indigenous societies classify soils, climate, plant
and animal species and recognise their special characteristics. Indigenous
people have words for plants and insects that have not yet been identified by
the world's botanists and entomologists. The Hanunoo people of the
Philippines, for example, distinguish 1600 plant species in their forest, 400
more than scientists working in the same area. Of the estimated 250,000 to
500,000 plant species in the world, more than 85% are in environments that
are the traditional homes of indigenous people. Nearly 75% of 121 plant-
derived prescription drugs used worldwide were discovered following leads
from indigenous medicine. Globally, indigenous peoples use 3000 different
species of plant to control fertility alone. Some scientists now believe that
indigenous knowledge may help them to discover important new cures for
diseases such as AIDS and cancer.
IK and environment conservation

The cooperation between local knowledge and global science is necessary
towards conservation and protection of the environment. To enable the local
communities to actively participate into the assessment, evaluation and
conservation of the environment, the acceptance of local knowledge in the
modern world is necessary. Moreover, intervention and support towards the
empowerment of local knowledge is also needed to enable the local people to
assume their responsibility as custodian of creation. The link between local
knowledge and global science is common sense. The common sense
structure provides a simple but systematic process necessary for the
assessment and evaluation of the existing condition of the environment. The
cooperation between local people and modern scientists in solving the
environmental and bio logical crises in the world is not impossible because
common sense offers a venue of understanding between the simple and
complex thinking of humanity.
IK in Development Projects
Development projects cannot offer sustainable solutions to local problems
without using local knowledge (Warren, 1991). To ignore people ’s knowledge
is almost to ensure failure in development. IK is considered the basis for
self-sufficiency and self-determination because people are familiar with
indigenous practices and technologies. They can understand, handle, and
maintain them better than introduced western practices and technologies.
Further still, IK draws on local resources. People are less dependent on
outside supplies, which can be costly, scarce and available only irregularly.
IK provides effective alternatives to western technologies. It gives local people
and development workers extra options when designing development
projects. Instead of searching only among western technologies for feasible
solutions, they can choose from indigenous knowledge or combine
indigenous and western technology. Indigenous technologies and practices
are often cheaper than western ones. They rely on locally available skills and
materials and often require little or no cash outlay. The use of IK is
considered one of the cornerstones that can guarantee the survival of the
economies of the developing world in the wake of scarce resources and
reduced donor funding.
A Spiritual Relationship with the Land

For indigenous people, the land is the source of life - a gift from the creator
that nourishes, supports and teaches. Although indigenous peoples vary
widely in their customs, culture, and impact on the land, all consider the
Earth like a parent and revere it accordingly. 'Mother Earth' is the centre of
the universe, the core of their culture, the origin of their identity as a people.
She connects them with their past (as the home of ancestors), with the
present (as provider of their material needs), and with the future (as the
legacy they hold in trust for their children and grandchildren). In this way,
indigenousness carries with it a sense of belonging to a place. At the heart of
this deep bond is a perception, an awareness, that all of life - mountains,

rivers, skies, animals, plants, insects, rocks, people - are inseparably
interconnected. Material and spiritual worlds are woven together in one
complex web, all living things imbued with a sacred meaning. This living
sense of connectedness that grounds indigenous peoples in the soil has all
but disappeared among city dwellers - the cause of much modern alienation
and despair. The idea that the land can be owned, that it can belong to
someone even when left unused, uncared for, or uninhabited, is foreign to
indigenous peoples. In the so-called developed world, land is in the hands of
private individuals, corporate investors, or the state and can be sold at the
will of the owner. For indigenous peoples land is held collectively for the
community (though competition between communities, and with outsiders,
for rights of use, has sometime sled to conflict). According to indigenous law,
humankind can never be more than a trustee of the land, with a collective
responsibility to preserve it.
Soil Science and agriculture

Local ecological knowledge are the key to understanding the sociocultural
context of rural producers, thus representing a way to address problems
that have plagued agricultural development programs for a long time. How,
in the case of soil science and ethno-penology, could western and indigenous
knowledge be linked to improve the success of cooperation in sustainable
agricultural development? Soil maps are often not of interest to farmers who
want to be able to grow multiple crops (Osunade 1992). The communication
between farmers and scientists will be greatly improved if local soil
nomenclature is used. The hope for sustainable agricultural development
rests on the integration of all experiences rather than reliance on one
tradition at the expense of the other.
[Note: For further applications of IK look at Box 5]
[BOX 5]: FURTHER APLLICATIONS OF IK
 Recognition that indigenous people who live in an area have

understanding and insights about resources, environment and
ecosystems has been extended to include a greater acceptance of a
participatory approach to resource management - co-management has
been an important development in resource management in some
cases.
 Cultural preservation - knowledge and images of the past keep a
culture alive and reinforce a sense of place and the notion of home.
 Land claim processes - indigenous geographies used as the basis for
land selection and for developing approaches to native control.
 Resource management practices - involving a wide array of knowledge
concerning species and species habitats.
 Land use regulation - TK used in locally-based planning processes to
determine local and regional perspectives about who is most affected
by developments.
 Environmental monitoring - to depict and record changes related to
the well-being of a people over time.
 Conservation of plant diversity- against overexploitation; habitat loss
and fragmentation; global climate change; species introductions &
invasions.
Challenges to Indigenous Knowledge
IK is easily overlooked
Indigenous practices are sometimes not very spectacular. Despite their
effectiveness, they can easily be overlooked. For example, a traditional
irrigation system consisting of mud canals and bamboo pipes looks less
impressive than an introduced system of eat, straight, and cemented canals.
Nevertheless the local system can effectively distribute water to the fields. In
the long run, it might even conserve water better than cement canals. IK is
often overlooked because it seems “messy” and is not obvious to outsiders.
IK is an endangered species
“When a knowledgeable person dies, a whole library disappears ”
This old English proverb is very true for indigenous knowledge since most of
it is not documented and is passed on from one generation to another by
word of mouth. Grenier (1998) observed that IK is stored in people’s
memories and activities and is expressed in stories, songs, folklore,
proverbs, dances, myths, cultural values, beliefs, rituals, community laws,
local language and taxonomy, agricultural practices, equipment, materials,
plant species, and animal breeds. IK is communicated orally, by specific
example and through culture. Indigenous Knowledge systems around the
world, especially in the developing countries of Africa, Asia and Latin
America are at risk of becoming extinct. They are threatened by
modernization, urbanization and globalization. Furthermore, little recording
of IK is also leading to its extinction. IK is often transmitted by word of
mouth rather than in written form. This makes it vulnerable to rapid change
especially when people are displaced or killed in famine or war, or when
younger generations acquire values and lifestyles different from their
ancestors. Experience indicates that some IK is lost naturally as techniques
and tools are modified or fall out of use. Development processes and
populations changes like rural urban migration have further accelerated this
loss, endangering the survival of IK. Younger generations are acquiring
different values and lifestyles as a result of exposure to global and national
influences, and traditional communication networks are breaking down,
meaning that Elders are dying without passing their knowledge on to
children. Furthermore, there are also local capacity limitations and the way
global content is pushed .Even in the remote areas of the country, the
powers that push global or just non-local content are much stronger than
those pushing local content. This can be seen in television programming, in
advertising, the spread of global brands, in classrooms using imported
curricular and examinations, use of foreign languages in schools and
universities and low status of local languages on the Internet, in research, in
the dissemination of reliable scientific information and over reliance on
foreign technical assistance.
IK is not well managed

The roles of creators and keepers of information tend to be quite distinct.
The European Commission on Preservation and Access noted that those who
created materials (IK) had no interest in their preservation, and those who
kept materials had no control over their creation. Library and information
professionals have not been at the forefront in terms of managing IK, despite
the fact that it is becoming an important resource in planning and managing
sustainable development projects. The dominant information management
model has been based on acquiring, organizing and preserving recorded and
codified knowledge, which is largely generated by researchers laboratories,
research stations and universities. Such a model has little room for IK,
which is not formally codified and resides wholly in minds of local people.
Because IK is not well managed, it is very difficult to tap it for use in
development projects. Underlying this is also the question of whether or not
to use the western paradigm for preserving IK. Furthermore, the collection of
indigenous information is laborious, time consuming and costly. For
instance, as a result of inadequate management, most of the indigenous
knowledge accumulated by colonial district officers and early missionaries
cannot be located in many archival institutions.
Limited access to Indigenous Knowledge

Access to the indigenous information collected so far is very limited because
it is not well organized in terms of being indexed and abstracted (UNESCO
1982). This partly explains the underutilization of IK in development
projects. In addition, the lack of marketing strategies can also account for
the low levels of use of IK (Dewalt 1994).
Unwillingness to share IK
It is common practice that some of the local people are not willing to share
their IK. Some IK is generic and can be freely accessed in many
communities, both by members and outsiders. Ordinary people are also
generally happy to share their knowledge. However traditional healers and
herbalists are not so willing to share their knowledge, and the ability to
access supernatural sources of information to cure diseases as well as to
solve social, political and economic problems.
IK may not always be accurate

Just like other knowledge systems, IK has its limitations and weaknesses. IK
may not be appropriate and accurate in all circumstances. It may be unwise
to accept all traditional knowledge as good practice or as sustainable
practice. Indigenous peoples have at times mismanaged resources. For
example, according to Kalland (2000), nomadic hunters and gatherers who
are not tied to any specific resource base may not have a conservation ethic.
Blaikie et al. (1992) distinguishes five common trends and shocks in

which the utility and maintenance of indigenous knowledge is
extremely challenged:
1. Areas of very rapid population growth, or a concomitant reduction in

resources caused by external pressures may require adaptations of new
agricultural technologies to increase food production and diversify
livelihoods. All these adaptations require the rapid learning of new
skills. In this situation local knowledge would have to develop, and
adapt very quickly, to respond to the new challenges. High population
density and reduced field sizes often lead to a reduction in crop
diversity in favour of main staple crops. High-yielding crop varieties
have been promoted for decades in response to growing populations. No
consideration has been given to the potential negative effects on agro-
biodiversity and local knowledge.
2. Circumstances in which rapid immigration to a particular area has
meant that the repertoires of knowledge for agricultural/pastoral
production and environmental conservation, are out of focus with a
new set of opportunities and constraints. The socio-economic
structures, creating this knowledge, may also face fracturing and
contradictory additions as new migrants arrive. Resettlement
programmes provide one example of these circumstances. People find
themselves in a new situation, where their local knowledge is no longer
relevant. For instance, the crops brought with those resettling may not
be adapted to the new environment, or new livestock diseases may
threaten existing local veterinary practices. These types of shocks can
lead to the complete loss of existing local knowledge.
3. Disasters and other extreme events cause a disjuncture, both

materially and culturally. The knowledge system frequently suffers a
shock. Such instances are both opportunistic as well as limiting. A
relevant example in Africa is HIV-AIDS, where local knowledge may
regain importance as a local-level strategy to combat food insecurity. Or
its existence may be threatened because many people possessing the
knowledge are lost to the disease.
4. There are other processes of slower moving environmental changes

such as climate change, widespread deforestation or land degradation,
that challenge the resilience and adaptability of local knowledge
systems. For instance, criteria for crop variety or breed selection have
to adapt to the changing environmental conditions. Then, an
innovation and adaptation process must take place to adjust the
system to arising challenges. Many examples exist of how farmers
manage to adapt their practices and knowledge to changing
environments, often the result is greater diversity.
5. Rapid commercialization and economic shocks may also undermine

local knowledge. The marketing of local products in a global market will
necessarily disconnect the product from its related knowledge context.
The focus on commercial agricultural activities will replace local
practices and threaten the local knowledge base. For example, in a
Bamana village (Mali), local vegetable production was challenged by
commercial gardening practices. This competition led to a reduction in
local vegetables grown and the decreased involvement of women, who
were previously responsible for this activity. With the decline in crop
diversity, the importance of local knowledge has been reduced (Wooten,
2003).
[Box 6]: INDIGENOUS KNOWLEDGE CHALLENGES
 Lack of adequate documentation of local practices.

 Lack of documentation and promotion of adaptations and
improvements in traditional systems which increase productivity
and efficiency.
 Decreasing faith of many people in their own knowledge and
practices in the face of aggressive promotion of modern methods
by both commercial interests, as well as the government systems.
 Increasing competition from heavily subsidized external inputs.
(Resource: Emery 1996)
How to protect the Indigenous Knowledge
Raise Awareness
There is need to raise awareness in the community about the value of their
IK. This can be done through recording and sharing IK success stories in
songs, drawings, puppet plays, story telling, dramas, videos, and other
traditional or modern means of communication. Village libraries can go
along way in supporting this by initiating and organizing activities that will
get the local people meet and share IK practices amongst themselves
.Sensitization campaigns about IK and issues related to intellectual property
rights should be conducted. All stakeholders including the local people, the
IK practitioners, policy makers, librarians and documentarists should be
involved. A free and conducive atmosphere should be created to ease sharing
IK
Documentation
Libraries should record and document IK. Since IK is essential for
development, it must be gathered, organized and disseminated in the same
systematic way as western knowledge (Warren et al. 1993).Community
members should be helped to record and document their IK generating what
can be called Community IK databanks or libraries. It is important that local
communities document their indigenous knowledge, give it due recognition
and are empowered to maintain and use this knowledge. Community
databanks or libraries will include local content, which is the expression of
the locally owned and adapted knowledge of a community. This recorded IK
can later be circulated in newsletters, books, video, radio, newspapers,
telephones, Internet and other traditional or modern means of
communication like art, drama and music. Indigenous forms of record
keeping can be encouraged. It is also important that IK is made available.
While doing this, accuracy of IK should first be ascertained by specialist to
avoid use of IK practices which may be harmful to people. Related to this
systems for storage and retrieval of indigenous knowledge should be
developed.
Digital Libraries
While enhancing IK documentation, digital libraries based on IK can also be
developed. These are known to preserve indigenous culture and making
relevant information readily available locally. They open up the possibility of
flexible and coherent multimedia collections that are fully searchable and
brows able in multiple dimensions and permit more active participation by
indigenous people in preserving and disseminating their own culture.
Managing and preserving IK will help promote its utilization in development
projects thus leading to reduce poverty, enhancing equity, reducing
environmental degradation and thus leading to sustainable development and
increased local participation in the development process. Information
professionals should play a significant role in managing IK resources.
Libraries should devise strategies for making IK information and knowledge
accessible by:
 Preparing IK databanks (inventories and registers), taking into

account the intellectual property implications of such databanks;
 Making IK accessible to the community by means of marketing
strategies;
 Developing collection development policies for IK, bearing in mind the
implications of the storage media for its preservation;
 Developing standardized tools for indexing and cataloguing IK
systems;
 Compiling bibliographies of IK resources.
Identify the IK specialists

Further still, there is need to identify and indigenous specialists. Indigenous
specialists are community members who have special skills or expertise in
one or more subject areas or who practice a profession (e.g., healers).Other
useful people to identify include decision makers, innovators, political
opinion leaders, who in one way or the other affect management and
application of indigenous knowledge in development projects. Databanks of
such individuals should be maintained to allow for ease of access and
sharing in case their IK is required.
Establishing the value of IK

In conjunctions with development workers, libraries should establish
measures o assessing each type of IK _practice, technology, organizational
structure, human resource, etc. The criteria to use may include the efficacy
of IK, its cost-effectiveness, availability, understandability, cultural
appropriateness, effect on different groups of communities, environmental
soundness, and constraints plus whether and how they can be overcome.
Such criteria would help establish the value of IK and the ease with which it
can be applied in development projects. In order to enhance the economic
value of IK, there is need to recognize the context in which IK was developed
and where it is applied. Standards should be developed to accommodate the
special nature of IK. Libraries and all concerned parties must also identify
criteria and standards by which local people judge IK. Though this may be
difficult ,it is important to find out what people value most in a specific IK,
why they chose it, what they see as its strengths and weaknesses, what they
think would happen if the IK were not available, who would be most affected
if the IK were not available and what features people look for when they test
a technology. This implies that there is need to learn the people's view of IK.
It is only if we combine both insiders' and outsiders' assessment, that we will
we be able to identify and better understand the value and usefulness of IK
in development.
Capacity Building
The relevant capacity needs to be developed through training IK specialists,
who will integrate IK in development projects, but are also knowledgeable in
IK recording, storage, dissemination and matching IK to development
projects. Librarians should be trained in local environments so that they get
used to the needs of the local people and can actually appreciate the value of
IK in those communities and how to manage with it. In conclusion, libraries
should ensure that developing countries participate actively in our
information society, rather than observing it from outside. All efforts should
be made to ensure that IK is captured, documented, stored, made accessible
and shared so that it can effectively applied in development projects.
Libraries can go along way in ensuring that this is done.
[Box 7]: RESEARCHERS CAN ASSIST IN PRESERVING IK
Through the following:

• Record and use IK: document IK so that both the scientific and local
community have access to it and can utilize it in the formulation of
sustainable development plans.
• Raise awareness in the community about the value of IK: record and
share IK success stories in songs, plays, story-telling, videos and other
traditional or modern means of communication. Encourage people to take
pride in their knowledge.
• Help communities record and document their local practices: Get local
people involved in recording their IK by training them as researchers and
providing means of documentation. (computers, video equipment, etc.)
• Make IK available: disseminate IK back to the community through

newsletters, videos, books and other media.
• Observe intellectual property rights: have agreements so that IK is not

misused and benefits return to the community from which it originates.
(Source: IIRR, 1996a)
What are the Methods for Recording Indigenous Knowledge?
There are a number of tools used by IK researchers to enable local people to

share their knowledge in a meaningful manner. The following paragraph
describes the tools that can be used by researchers to collect IK in the field.
Planning process should be identified before or during the recording of

indigenous knowledge. The planning stages are:
• Background research: identify area/people to plan with, review of

secondary sources of information.
• Develop rapport with local people: build a positive relationship based

on trust.
• Jointly identifying problems and opportunities, and agreeing on what

will be done.
• Develop draft project proposal: set goal, objectives, methodology.
• Meet with local leaders and people to fully disclose plans of proposed
research and obtain permission to carry out the project. A village
meeting is a good approach.
• Reformulate proposal based on feedback from community.
• Select methods and prepare for each thoroughly.
• Field data collection and analysis with these local people: it is

suggested that local people be trained as facilitators to carry out the
field research.
• Jointly evaluating and re-planning activities.
For more details related to general outline of activities, rules, and procedures
to be followed when collecting, recording, and documenting IK, look at Box 8,
and related to pastoral societies that should be taken un research work
related to IK look to box 9. (Source: Warburton and Martin 1999)
[Box 8]: PROCEDURES NEED TO BE FOLLOWED WHEN COLLECTING, RECORDING,

AND DOCUMENTING IK
Preparations
o Define your study objectives.
o Determine content and extent of the study: What do you need to know? How much do you
need to know? Do not attempt to collect more data than necessary!
o Select methods for recording and documentation. Methods should:
o Yield the required information.
 Be low-cost.
 Be easily understood by community members.
 Be fun.
 Place importance on local people rather than the researcher and other outsiders.
o Prepare for each method thoroughly before going to the community. If several people are
involved, divide the work and agree on who will do what.
o Collect as much relevant information as you can about the community and related topics
before you enter the community.
o Obtain permission from the community before you start the study or project.
Entering the community
o Introduce yourself and other outsiders to all community members involved.
o Explain to the community, in detail, the study or project objectives. Do not raise false
expectations.
o Let people know that you have come to learn from them.
o Discuss with the community the possible benefits of the study.
o Inform community members of how much of their time the study will take.
o Learn the meaning of local terms ( see Matching terms and concepts below).
o If possible, learn to speak the local language. This makes fieldwork much easier and is
usually highly appreciated.
Matching terms and concepts
Many misunderstandings and mistakes occur because outsiders and local people do not
understand what each other mean when they use particular words. Your definitions and the
way you classify things such as soils and diseases are not necessarily the same as those of
community members. You may need to work together with local people to translate and
match your terms and concepts.
In some cases, local definitions are broader than their western equivalent. It can be difficult
to match indigenous terms and taxonomies with their corresponding western ones. Methods
such as interviews, sorting, ranking, building taxonomies, and observation can help match
indigenous and western terms.(Resource: Narayan 1996)
Tools of recording IK
In order to utilize IK, it must first be [Box 9]: SPECIFIC ASPECTS OF

documented, and researchers must be PASTORAL SOCIETIES WHICH
aware of the ethical and methodological NEED TO BE TAKEN ACCOUNT
issues associated with doing research in BY RESEARCHER
local communities. The methods of
participatory rural appraisal (PRA), for • Natural resources are highly
example, are now accepted as a means of variable in space and time
(seasons, years).
effectively involving local people in the • Main assets (livestock) are
research process. Under this approach, PRA mobile rather than stationary.
researchers assist local people to record • Land-use is extensive and
without defined boundaries.
their own knowledge, using techniques • Tenure tends toward common
which involve a minimum of outsider property regimes.
involvement. Researchers must also be • Much simultaneous use of
resources by pastoralists and
sensitive to the issue of intellectual property
other groups.
rights over knowledge. Local people have • Pastoralists must therefore
become concerned that knowledge is being negotiate with other groups to
gain access to resources.
"stolen" and used without their awareness
• Basic operational unit is
and without a share in any economic household or informal group of
benefits that may result from the households, to allow for
flexibility and mobility.
development of related commercial
Arrangements for access to land
products. Consideration must therefore be are informal.
given to a plan for protecting the knowledge
(Source: Waters-Bayer and Bayer
that results from research.
1994)
There are three basic issues identified in this section that need to be considered when
doing IK research. First, the participation of local people is crucial. Conventional
research has tended to be controlled by outsiders with little involvement of local
people in decision-making and little utilization of indigenous knowledge. An approach
known as ‘participatory research’ (PR) is increasingly accepted as a way to address the
problems associated with this ‘top-down’ development. PR seeks to involve local
people in every step of the research process, with supporters claiming that this can
have important benefits, including capacity-building and empowerment for local
people, more appropriate project design and better use of IK. Participatory Rural
Appraisal (PRA) represents a set of qualitative methods which are commonly used in
participatory approaches to allow local people to document their knowledge with a
minimum of outsider involvement. Indigenous knowledge recording including group of
methodological tools for gathering information. Eight tools described in Box 10, are
among the most commonly used for indigenous knowledge research, they represent
only a portion of the tools available for fieldwork. The selected tool usually depends
upon a number of factors, including, for example, objectives of the research, type of
knowledge needed, appropriateness of technique to cultural setting, and relationship
between research team and community members. The main thing to keep in mind is
flexibility: techniques can be altered, or new ones created to fit the requirements of a
particular situation. Researchers should also note that careful sequencing of PRA
tools is important to ensure good quality results.
[Box 10]: TOOLS OF RECORDING IK
TOOL no. 1 Interviewing

The word ‘interview’ implies an interaction between two or more people.
Interviews vary in style and format:
• Informal interviews without structure or control. Interviewers record details
of conversations or discussions they have in the community.
• Unstructured interviews based on a clear plan or a list of topics that the
interviewer follows.
• Semi-structured interviews based on written lists of questions or topics
that need to be covered in a particular order. These lists are called interview
guides.
• Structured interviews based on a questionnaire or interview schedule which
is closely followed during the interview. The course of the interview is mostly
predetermined and little leeway is left for follow-up questions.
• In-depth interviews in which questions and topics are built upon the
responses to previous questions. It is probing and flexible. The purpose is to
uncover details about the ‘who,’ ‘what,’ ‘where,’ ‘when, ’‘how,’ and ‘why’ of
practices, technologies, beliefs, or tools. In-depth interviews help draw out
the perceptions and experiences of individuals, expressed in their own
words.
TOOL no. 2 Group discussions

Discussions with groups of six to 15 knowledgeable community members
covering one or several topics. The purpose is to generate information, to build
consensus, to validate information gathered by other means, or to clarify
information in documents lacking detail. Group discussions can also help the
facilitator learn local terms and concepts that might have no direct equivalent
in the outsider's language. Group discussions foster participation and
partnership in information gathering and analysis and generate information
beyond what can be gleaned from interviews.
TOOL no. 3 Mapping

It is a method for collecting information on where certain resources or features
are located. The purpose is to help identify and analyze the distribution of and
the relationships between specific resources or features. The maps can show
topography, soils, water, forest products, property regimes, land use (including
where food is gathered), ecosystems, socio-economic data such as location of
indigenous health practitioners, location of medicinal plants, common
diseases, ritual sites, location of traditional birth attendants, and more.
TOOL no. 4 Historical comparison

Describes conditions, techniques, and practices in different time periods. The
purpose is to determine changes. Can be useful if no baseline data are
available. Historical comparison raises awareness of changes, helps reveal IK
from previous times, helps explain changes in practices, and in the process,
highlights advantages and disadvantages of specific practices.
TOOLS OF RECORDING IK: Continued
TOOL no. 5 Matrix

A method for listing items and recording their characteristics. Items such as
livestock species or crop types are listed in rows and their characteristics,
such as fodder requirements or yield and uses, are recorded in columns. The
purpose is to help reveal the characteristics and qualities of listed items, and
in the process, reveal the preferences of local people. This can enable
communities and program managers to make informed decisions. Matrices
help identify preferences, priorities, trends, or specific categories from the
respondents' point of view. They can show the availability of resources, their
advantages and disadvantages, and people's opinions regarding usefulness.
TOOL no. 6 Seasonal pattern chart

A pictorial representation of village life throughout the year. The purpose is to
highlight the interrelationships of variables and the timing of activities. It can
help a community identify annual events, or combinations of events, which
pose challenges and those which hold opportunity. It allows a community to
identify not only the interventions necessary to address problems, but also
helps with scheduling—from planning and implementation to assessment.
Preparation of a seasonal pattern chart can help discern the week- to-week,
month-to-month, season-to-season activities of a community—its annual
cycle—which in turn can reveal much about a people's perception of time.
Important events can be recorded and lean and plentiful periods identified. The
choice and description of discrete events (especially in the case of disease)
draw out local perceptions of causation.
TOOL no. 7 Transect

It is a method of collecting information about major land-use zones within a
community. Involves walking or driving along a carefully selected path that
cuts across the main geographic features of a community or territory to
compare main features, resources, uses, problems, and opportunities of
different zones. The purpose is to provide a picture of how natural resources
are managed and used by a community, and to help identify the problems and
opportunities inherent to each zone. A transect walk is a useful tool for
tapping local people's knowledge about land use, natural resources, soil types,
problems, and possible solutions. It can yield a wealth of information on IK
which might be overlooked by other data-gathering methods, especially if the
informants classify and record the information.
TOOL no. 8 Institutional Mapping (Venn diagrams)

A participatory method that uses small circles of paper to identify community
institutions (both traditional and external) and the nature of their
relationships with each other. It is sometimes called ‘chapati diagramming’
because the circles of paper look like chapatis. The purpose is to identify and
establish relationships between a community and its environment (both
internal and external). These relationships are presented in such a way as to
highlight the relative importance of particular relationships.
(Source: Grenier 1998)

Rights of Indigenous Knowledge and International Initiatives
The people in different societies perceive and interact with nature differently
and have different traditions of the environmental knowledge. The
perceptions and knowledge of such people are in part shaped by their
values, world views, environmental ethics, and religion in a broader sense.
The discussions on Traditional Knowledge, as a subject of Intellectual
Property protection, continue to take the center stage at different spaces. It
is particularly relevant for developing countries whose Traditional Knowledge
mechanisms continue to be exploited without accruing any benefits. In other
words, the increasing incidence of bio-piracy and bioprospecting has become
a matter of immense concern to the legitimate custodians of Traditional
Knowledge. The increasing importance of biodiversity, sparked by the
emergence of new biotechnology, has generated a wide range of interest and
competition over the genetic resources (GR). The pace of competition leads to
the Western scientists and corporations turn to local communities for the
genetic resources fuelling technical innovations in agriculture and health
care. And the renewed interest in plant and animal genome has reignited
tensions between local communities, national governments, and
transnational corporations. These tensions are reflected in International
Agreements governing control over the biodiversity and indigenous
knowledge.
Since the establishment of what we now know as the intellectual property

system? just over a century ago, indigenous knowledge, which is rich in
medicine, art, crafts, music, literature, etc. has been steadily marginalized,
simply because it has to do with the collective rights of a people and because
it does not have a known author or creator. This legal vacuum could be
looked upon as the continuation of an unending genocide inflicted on
indigenous peoples from time immemorial. The Human Rights approach to
traditional knowledge touts the primacy of ‘human rights’ obligations over
other economic policies and agreements. But it is unclear what this ‘primacy’
means when it comes to using intellectual property mechanisms to protect
traditional knowledge. The international human rights law has an
ambivalent relationship with intellectual property law. The increasingly
apparent intersection between human rights rhetoric, rules, and institutions
and intellectual property has triggered various concerns. For starters, the
two communities seem to speak ‘very different languages’: while intellectual
property commentators tend to focus on the economic trade-offs between
incentives and access, human rights commentators ‘engage in a discourse of
absolutes’, emphasizing ‘categorical rights and responsibilities. Another
concern is that absence of a clearer understanding of human rights law’s
engagement with intellectual property issues.
Several International Conventions and Agreements address the subject of

Traditional Knowledge, and the rights of indigenous and local communities
on their knowledge [ILCs], such as the Convention on Biological Diversity

(CBD) and related protocols (Nagoya Protocol), the International Treaty on
Plant Genetic Resources for Food and Agriculture (ITPGR), the U.N.
Educational Scientific and Cultural Organization (UNESCO) Convention for
the Safeguarding of Intangible Cultural Heritage, the World Intellectual
Property Organization (WIPO), Permanent Forum on Indigenous Issues and
Food and Agriculture Organization (FAO). Efforts in each of these venues are
grounded in different theoretical approaches to the question of why
Traditional Knowledge should be protected and they focus on a different set
of concerns. The following descripes the work and the activities of some
organizations that concern of IPR on traditional knowledge:
Convention of Biological Diversity (CBD):
The CBD was adopted in response to the growing concern over the depletion
of the world’s biological diversity. The Preamble of the Convention on
Biological Diversity (CBD, recognizes the “close and traditional dependence
of indigenous and local communities … on biological resources and the
desirability of sharing in the benefits derived from the use of traditional
knowledge, innovations and practices.” National obligations toward
indigenous and local communities occur in Articles 8 (In-situ Conservation),
10 (Sustainable Use of Components of Biodiversity), 17 (Exchange of
Information), and 18 (Technical and Scientific Cooperation), (look at Box 11
for CBD articles related to indigenous knowledge and ILCs). Following the
CBD, a number of developing countries enacted laws regulating access to
genetic resources and associated Traditional Knowledge within national
borders. But generally, the effect of these provisions does not extend beyond
national borders. Moreover, where access regimes require the permission of
multiple and hard to identify stakeholders, they may unintentionally lead to
an ‘anticommonsc ’ (Heller, 1998). There is a huge concern in developed
countries and among multinationals that the CBD frames traditional
knowledge and biological resources through the lens of state sovereignty,
and vests ownership of these resources in the state, which might have
drastically different priorities with respect to these resources than
indigenous groups. Because the CBD recognizes state’s sovereign rights over
the genetic resources within their borders, and given the close relationship
between genetic resources and traditional knowledge, do states have, in
effect, control over Traditional Knowledge. Where true, that is problematic,
as some of the worst examples of indigenous group marginalization have
come at the hands of the national governments. And it raises the question of
who, in practical terms, is the beneficiary of the CBD’s preservation ethic-
indigenous groups or the developing country government that may or may
not advance their interest. The CBD works primarily through
implementation of its principles and directives in national law, policy,
research, and management. The meetings of the Conference of Parties (COP)
result in decisions that provide instructions and guidance for parties on
implementing the convention in their national activities. Article 8(j) and

related articles provide a basis for indigenous participation in all activities of
the convention that touch on indigenous issues (UNEP 1998b). This includes
participation in work plans for the various ecosystems, implementing the
ecosystem approach, controlling alien species, carrying out impact
assessment and monitoring, and building the Clearing-House Mechanism
[Box 11]: INDIGENOUS KNOWLEDGE AND ILCs ARTICLES IN CBD
Article 8 (j): Framework provision

“Each Contracting Party shall, as far as possible and as appropriate …subject to its
national legislation, respect, preserve and maintain knowledge, innovations and
practices of indigenous and local communities embodying traditional lifestyles
relevant for the conservation and sustainable use of biological diversity and promote
their wider application with the approval and involvement of the holders of such
knowledge, innovations and practices and encourage the equitable sharing of the
benefits arising from the utilization of such knowledge, innovations and practices”
Article 10 (c): Customary use

”Each Contracting Party shall, as far as possible and as appropriate ... protect and
encourage customary use of biological resources in accordance with traditional
cultural practices that are compatible with conservation or sustainable use
requirements”.
Article 17. Exchange of Information

"1. The Contracting Parties shall facilitate the exchange of information, from all
publicly available sources, relevant to the conservation and sustainable use of
biological diversity, taking into account the special needs of developing countries.
2. Such exchange of information shall include exchange of results of technical,
scientific and socio-economic research, as well as information on training and
surveying programmes, specialized knowledge, indigenous and traditional knowledge
as such and in combination with the technologies referred to in Article 16, paragraph
1. It shall also, where feasible, include repatriation of information."
Article 18 (4): Technology cooperation

"The contracting parties shall, in accordance to national legislations encourage and
develop methods of cooperation for the development and use of technologies,
including indigenous and traditional technologies. For this purpose, the contracting
parties shall also promote cooperation in the training and exchange of experts"
(Source: CBD Convention 1992)

Nagoya Protocol (NP), Strategic Plan

for Biodiversity 2011-2020 and
related Aichi Targets: [Box 12]: COP 13 and IK
NP is an international instrument aims
The recent COP13 in Mexico
to facilitate the implementation of the 2016 highlights the following
third objective of the CBD focused on topics on traditional knowledge
Access and fair Sharing of Benefits and indigenous peoples and local
coming from Genetic Resources and communities:
related traditional knowledge (ABS). NP
was adopted in Japan in October 2010  The voluntary guidelines to
recognize, safeguard and guarantee
by the Conference of Parties (COP 10).
the rights of indigenous peoples
This protocol governs access to genetic
and local communities over their
resources and the fair and equitable traditional knowledge, innovations
sharing of benefits arising from their and practices. These guidelines
utilization. NP objectives, general would help Parties develop
contents and related articles are legislation preventing the unlawful
summarized in the Table 1. In Nagoya, use of traditional knowledge, and
Aichi Prefecture, Japan, adopted a are meant to insure that private
revised and updated Strategic Plan for and public institutions obtain prior
Biodiversity, including the Aichi informed consent from
communities when accessing
Biodiversity Targets, for the 2011-2020
traditional knowledge, and insure
period. This Plan provides an
the fair and equitable sharing of
overarching framework on biodiversity, the resulting benefits.
not only for the biodiversity-related  The principles of the
conventions, but for the entire United Rutzolijirisaxik Voluntary
Nations system and all other partners Guidelines for the Repatriation of
engaged in biodiversity management and Traditional Knowledge, currently
policy development. The Aichi Targets under development. These
Policy and strategic goals explains how guidelines aim to help facilitate the
to achieve the CBD objectives and how recovery of traditional knowledge
by indigenous peoples and local
the ILCs can contribute to achieve each
communities.
of the Aichi targets. The most related
 Tkarihwaié:ri Code of Ethical
Aichi target to ILCs is target 18 which
Conduct to Ensure Respect for the
states that "By 2020, the traditional Cultural and Intellectual Heritage
knowledge, innovations and practices of of Indigenous and Local
indigenous and local communities Communities Relevant to the
relevant for the conservation and Conservation and Sustainable Use
sustainable use of biodiversity, and their of Biological Diversity
customary use of biological resources,  A revised glossary of relevant key
are respected, subject to national terms and concepts to be used
legislation and relevant international within the context of Article 8(j) and
related provisions will assist
obligations, and fully integrated and
international negotiators regarding
reflected in the implementation of the
appropriate terminology when
Convention with the full and effective working on these issues.
participation of indigenous and local
communities, at all relevant levels"
Table 1. Indigenous and Local Communities [ILCs] in the Nagoya Protocol
Obligations and General Contents Related NP

Objectives Articles
1. Access to genetic • Access is subject to PIC + MAT. Articles: 6- 7- 8- 13-
resources • Regulates access to TK associated 14- 18 (3)
with GRs.
• Special considerations in national
ABS regimes.
• The role of NP focal pints.
• ABS CH mechanisms.
2. Fair and Equitable • Forms of shared benefits. Articles: 5- 9- 10- 19-

Sharing of Benefits • National legislation and measures 20- 23
aiming to ensure that benefits are
shared with the ILCs and based on
MAT.
3. Compliance • Measures to insure that access to Articles: 15- 16- 17- 18

GRs + TK is based on PIC and MAT.
• Measures to non-compliance with
ABS legislations.
• Monitor and enhance
transparency surrounding the
utilization of genetic resources.
• Promote the enforcement of MAT
between users and providers of
GRs and/or TK.
4. Traditional Knowledge • Take into consideration the TK in Articles: 7- 16- 12

their national legislations.
• Mechanisms to inform potential
users about their obligations.
• Develop model contractual
clauses to insure the ABS related
to TK.
The World Intellectual Property Organization (WIPO):
The World Intellectual Property Organization (WIPO) Intergovernmental

Committee on Intellectual Property and Genetic Resources, Traditional
Knowledge and Folklore (the IGC), which met for the first time in 2001, is in
discussions about draft provisions for the enhanced protection of traditional
knowledge and traditional cultural expressions against misappropriation
and misuse. WIPO’s work in these areas involves close cooperation with
other international organizations and NGOs, as well as the organization of a
wide range of capacity building activities. Capacity-building resources
include practical guidelines for indigenous and local communities on
developing intellectual property protocols, and information technology tools
for managing intellectual property issues when digitizing intangible cultural
heritage. In 2000, the WIPO General Assembly established forum for the
discussion of intellectual property issues in relation to access to genetic
resources and benefit sharing, the protection of traditional knowledge and
expressions of folklore. The work program has produced an impressive
number of discussion papers, surveys of national laws and data obtained by
means of surveys, consultations and fact-finding missions. The technical
dimensions of the issues have received a thorough exploration in a number
of papers prepared by the Secretariat. The work program also has produced
a number of practical outcomes as: A toolkit for the management of
intellectual property in the context of documenting traditional knowledge
and genetic resources; a practical guide for the protection of traditional
cultural expressions and a database of contractual provisions relating to
intellectual property and access to genetic resources.
Discussions of WIPO to date have considered the following issues:

 Human rights treaties and other existing or emerging instruments
that are applicable to traditional knowledge and genetic resources.
 Elements of customary law that are vested in traditional knowledge
protection and transmission.
 Analysis of indigenous participation, including the levels and roles in
decision-making, including measures to ensure compliance with free,
prior and informed consent.
 Options and opportunities in the proposed certificate of origin, source
or legal provenance from genetic resources.
 Role of customary law in the protection of traditional knowledge and
development of regimes on access to genetic resources and benefit
sharing.
In applying these principles at the domestic and national level, it is

envisaged that an international access and benefit-sharing regime would be
supported by national legislation that addresses a sui-generis protection of
indigenous traditional knowledge, innovation and practices, ensuring

compliance.
Food and Agriculture Organization (FAO)
The FAO addresses traditional knowledge in the context of Farmers’ Rights.

According to its Article 43 9.2 (a), the protection of traditional knowledge
relevant to plant genetic resources for food and agriculture is one possible
measure to protect and promote Farmers’ Rights. Because the responsibility
to realize Farmers’ Rights rests with national governments and is subject to
national legislation, needs and priorities, the Contracting Parties of the FAO-
IT enjoy great freedom when implementing the provisions of Article 9.2 (a) on
the protection of traditional knowledge. National mechanisms realized for
this protection may thus take the form of existing and sui generis forms of
IPRs or any other legal form the Contracting Parties.
The International Treaty on Plant Genetic Resources for Food and

Agriculture (ITPGRFA)
The FAO has produced a treaty in the form of the International Treaty on
Plant Genetic Resources for Food and Agriculture (ITPGRFA) (adopted by
FAO Member countries in November 2001). Th treaty recognizes the
contribution of “local and indigenous communities and farmers of all regions
in the world” to the conservation and development of plant genetic
resources. The implementation of farmers’ rights requires the “protection of
traditional knowledge that is relevant to plant genetic resources for food and
agriculture”, as well as the rights of participation in the benefits and
decision-making related to PGR (See Article 9.2). In essence, the treaty
establishes a principle of farmers’ rights and provides some guidance as to
the areas in which contracting parties should act, but it does not provide
detailed standards for these areas. It is not even clear if contracting parties
are necessarily obliged to act in these areas since the provision simply says
that contracting parties “should” act in this area rather than “shall”. The
provisions of the treaty are also circumscribed by the scope of the treaty.
This treaty is aimed at preventing the loss of agro-biodiversity rather than
biodiversity in general. One main difference between the idea behind the
CBD and the ITPGRFA is that benefit sharing under the ITPGRFA is linked
to a specifically defined trigger point for when benefit sharing shall take
place. Consequently, benefit sharing is detached from the individual access
situation and provider. Also ITPGRFA provides a standardized means by
which countries can exercise their sovereign rights to a specific and limited
selection of plant genetic resources for specific uses. It also implies a
standardized approach to gaining prior informed consent and mutually
agreed terms.
Permanent Forum on Indigenous Issues (Permanent Forum)
The Permanent Forum is an advisory body to the Economic and Social

Council established by resolution 2000/22 on 28 July 2000. The Forum has
the mandate to discuss indigenous issues related to economic and social
development, culture, the environment, education, health and human rights.
The Permanent Forum was the outcome of a resolution by the Commission
of Human Rights in 2000 that was adopted by the Economic and Social
Council. The Permanent Forum has a mandate to “discuss indigenous issues
within the mandate of the Council relating to economic and social
development, culture, the environment, education, health and human
rights”. One of its specific tasks is “to promote the integration and
coordination of activities relating to indigenous issues within the United
Nations system”. Many indigenous representatives expressed grave concern
over bio-piracy and genetic engineering, and called for the protection of
genetic resources and a moratorium on bio-prospecting. The protection of
traditional knowledge and indigenous intellectual property was a high
priority for indigenous peoples and could be coupled with free, informed and
prior consent. The objectives of Permanent Forum are:
1. Provide expert advice and recommendations on indigenous issues to

the Council, as well as to programs, funds and agencies of the United
Nations, through ECOSOC;
2. Raise awareness and promote the integration and coordination of
activities related to indigenous issues within the UN system;
3. Prepare and disseminate information on indigenous issues The
Permanent Forum holds annual two-week sessions.
The United Nations University (UNU) Centre on Traditional

Knowledge
The UNU TKI aims to promote and strengthen research on traditional

knowledge of indigenous and local communities conducted from a global
perspective, grounded in local experience. In particular, the Institute seeks
to contribute to:
 Change mindsets and paradigms about the role of traditional
knowledge in our society and in key sectors such as academia,
government and business.
 Increasing the recognition and importance of traditional knowledge.
 Developing the application of traditional knowledge in a broad range
of contexts (e.g. ecosystem management and biotechnology).
 Developing strategies for the preservation and maintenance of
traditional knowledge.
 Facilitating the development of the capacity of indigenous

communities to conserve and apply their knowledge in an increasingly
globalized economy.
The UNU TKI will investigate the threats to traditional knowledge, methods
to maintain traditional knowledge, and the resilience of traditional
knowledge systems. It will also consider the links between conventional and
indigenous scientific systems while addressing some of the important
questions this raises both in terms of research and capacity development,
including:
 ƒTraditional knowledge and climate change
 ƒTraditional knowledge and water management
 ƒTraditional knowledge and biological resources
 ƒTraditional knowledge and marine management
 ƒTraditional knowledge and forestry
 ƒTraditional knowledge and international policy making.
The Traditional Knowledge Initiative, was established in 2007 with the

generous support of the Christensen Fund, a leading US based foundation
active in the areas of cultural and biological diversity. The pilot program is
an important step in the process towards the establishment of a permanent
UNU TKI.
Key pilot activities include:

 ƒClimate change and indigenous peoples
 ƒA book on the role of traditional knowledge
 ƒWater management and traditional knowledge
 ƒTraditional knowledge Bulletin
 ƒPacific Islands programme.24
Summary
The indigenous knowledge (IK) is the body of knowledge or natural history

built up by a group of people through generations of living in close contact
with nature. IK have developed and through trial and error an
understanding of the ecosystem in which they lived. IK is important because
it represents a way of life that has evolved with the local environment, so it is
specifically adapted to the requirements of local conditions. With the rapid
environmental, social, economic and political changes occurring in many
areas inhabited by indigenous people comes the danger that the IK they
possess will be overwhelmed and lost. Researchers can assist in preserving
IK through the following: Rerecord and use IK, raise awareness in the
community about the value of IK, help communities record and document
their local practices and make IK available. Indigenous peoples should not
be treated as clients or mere stakeholders in the process, but should be

invited to participate in all levels of decision making and management,
finding representation on steering committees, planning boards, advisory
bodies, and similar organizations. The cooperation between local knowledge
and global science is necessary towards conservation and protection of the
environment. To enable the local communities to actively participate into the
assessment, evaluation and conservation of the environment, the acceptance
of local knowledge in the modern world is necessary. Moreover, intervention
and support towards the empowerment of local knowledge is also needed to
enable the local people to assume their responsibility as custodian of
creation. The link between local knowledge and global science is common
sense. The common sense structure provides a simple but systematic
process necessary for the assessment and evaluation of the existing
condition of the environment. The cooperation between local people and
modern scientists in solving the environmental and biological crises in the
world is not impossible because common sense offers a venue of
understanding between the simple and complex thinking of humanity.
Recent international recognition of the significance of IK in the context of

scientific research, conservation and the development of alternative
economic options has led to a dramatic increase in its collection and
utilization by outside researchers and companies. These activities have
raised concerns among indigenous people that resources and knowledge are
being stolen and used without their awareness and without recognition or a
share in any economic benefits that may result from the development of
related commercial products. Indigenous communities are coming to realize
themselves that their biodiversity and knowledge are a potential source of
wealth, and they want controls placed on corporations and researchers, as
well as a share in any economic benefits arising from their knowledge.
Perhaps the most commonly cited source concerning the protection of

indigenous knowledge and the rights of indigenous communities on their
knowledge, is the Convention on Biological Diversity (CBD). While the CBD
makes general normative statements that national governments should
respect indigenous knowledge and encourage the sharing of any benefits
arising from its use, it does not create any specific obligations on
governments concerning the mechanisms they should use to implement
these norms. Nagoya protocol, which was adopted in 2010, in order to set
international instrument to facilitate the implementation of ABS in IK. Other
international conventions and initiatives were adopted for the rights of
indigenous and local communities on their knowledge as Treaty on Plant
Genetic Resources for Food and Agriculture (ITPGR), the U.N. Educational
Scientific and Cultural Organization (UNESCO) Convention for the
Safeguarding of Intangible Cultural Heritage, the World Intellectual Property
Organization (WIPO), Permanent Forum on Indigenous Issues and Food and
Agriculture Organization (FAO).
Sources of Information on IK and ILCs

This section provides an annotated list of selected resources available from
libraries and the Internet related to indigenous knowledge for further
reference.
Manuals
Eckman, K. 1996. Doing Village Assessments: a Guide to Action-Oriented
Village Research in Developing Countries. Ottawa: IDRC.
This book is designed for the field staff of nongovernmental organizations
(NGOs) who undertake village assessments in developing countries. While
the book is clearly not intended as a comprehensive guide to structured,
formal academic social research and impact assessment, it does provide a
good introduction and guide for field staff charged with assessment and
planning tasks and is therefore helpful for researchers. The book begins with
a brief introduction to assessment, discusses some basic differences between
participatory and approaches, and provides guidance for organizing tasks
while in the field. Part 2 describes a variety of tools and techniques for rural
assessment separated into eight chapters entitled: Basic Demographics;
Getting a Historical Perspective; Learning About Land Use; Interviewing and
Discussion Techniques; Understanding Sociopolitical Systems;
Understanding Who Does What in Rural Communities; Rural Markets; and
Assessing Natural Resources.
Grenier, L. 1998. Working with Indigenous Knowledge: A Guide for

Researchers. Ottawa, Canada.
This guide book zeroes in on what IK can contribute to a sustainable
development strategy that accounts for the potential of the local environment
and the experience and wisdom of the indigenous population. Through an
extensive review of field examples as well as current theory and practice, it
provides a succinct yet comprehensive review of indigenous knowledge
research and assessment. It is meant to contribute to the improved design,
delivery, monitoring, and evaluation of any program of research. Section 1
serves as a general introduction to IK, defining concepts and outlining key
characteristics of IK. Section 2 addresses some of the ethical issues in IK
research. Section 3 looks at research paradigms, integrating insights from
several sources into one framework for doing ethical, effective IK research.
Section 4 expands on the topic of IK methodology by offering details on 31
field techniques. Section 5 presents four case studies, demonstrating
different approaches to IK research in terms of research objectives and
collection techniques. Section 6 deals with assessing the product of IK
research in terms of sustainability and looks at developing IK through
validation and experimentation. Three sets of formal procedural guidelines
for conducting IK research are presented in the Appendix.
Manual for Socio-Economic and Gender and Gender Analysis:

Responding to the Development Challenge. Worcester, MA: ECOGEN –
Clark University.
This manual for socio-economic and gender analysis provides development
professionals working as planners, organizers, educators, project managers,
or community catalysts with the concepts and tools to facilitate local
empowerment and capacity-building and to make their work both more
effective and more appropriate to the needs and interests of local people. It
introduces a conceptual framework, offers 40 tools and strategies for socio-
economic and gender analysis, provides ten examples of a broad range of
development activities in different settings around the world, and suggests
ways to clarify objectives and to measure outcomes.
Waters-Bayer, A., Bayer, W. 1994. Planning with pastoralists: PRA and

more. A review of methods focused on Africa. Eschborn, Germany:
German Agency for Technical Cooperation.
A comprehensive description and review of participatory research in an
African context. The authors first present a review of concepts and
experiences in participatory planning, then offer a description of a number of
participatory data collection techniques, closing with annotated
bibliographies on participatory rural appraisal and using PRA with
pastoralists in Africa.
On-Line Manuals and Publications
Recording and Using Indigenous Knowledge: A Manual

http://www.PanAsia.org.sg/iirr/
A how-to manual on indigenous knowledge research put out by the
International Institute of Rural Reconstruction (IIRR). The manual is divided
into five main parts: Part 1 Indigenous Knowledge and Development contains
sections on defining IK, characteristics of local systems, why IK is useful,
helping communities conserve IK, using IK in development, recording IK in
communities, and intellectual property rights. Part 2 Recording and
Assessment Methodologies contains sections on recording methods, sample
selection, observation and interviewing, working with groups, using
diagrams and audio-visual material. Part 3 Assessment of Indigenous
Knowledge contains sections on assessing IK, criteria for assessing IK,
tapping insiders` assessment, using western science methods to assess IK,
and monitoring and evaluation. Part 4 Mini Case-Studies contains examples
to illustrate various points, and Part 5 Question Guides contains guides to
construct questionnaires/interviews for various sustainable development
topics. The present Resource Kit borrows extensively from this volume.
Field Handbook: Socioeconomic and Field Analysis Programm, FAO.

http: ://www.fao.org/sd/seaga/SEfh0001.htm
This SEAGA Field Handbook is written for development agents who work
directly with local communities in developing countries. The purpose of this
Handbook is to support participatory development planning at the
community level. It is based on actual experiences in agriculture, forestry
and fisheries, but can be used by those working in all sectors of rural
development. The Handbook offers three toolkits: Toolkit A- The
Development Context is for learning about the economic, environmental,
social and institutional patterns that pose supports or constraints for
development; Toolkit B- Livelihood Analysis is for learning about the flow of
activities and resources through which different people make their living;
and Toolkit C- Stakeholders' Priorities for Development is for planning
development activities based on women's and men's priorities. The first two
focus on learning about the current situation (‘what is’), while the third
focuses on planning for the future (‘what should be’). Each toolkit is
designed to answer important questions. (FAO).
Guidelines for Environmental Assessment and Traditional Knowledge

http://www.kivu.com/indexframe.html
The Canadian International Development Agency (CIDA) is developing a
manual to help guide its officers and partners by offering information,
guidance, and suggested methodology on how to apply Indigenous
Traditional Knowledge Systems and involve traditional knowledge and
indigenous peoples in CIDA project or programme planning implementation.
A prototype of the guidelines is available on the website, and includes three
main sections: (1) Indigenous Guidelines, which are intended to inform local
communities about what their rights are and how to negotiate effectively
with corporations and governments; (2) Corporate Guidelines, which are
meant to suggest an ethical and methodological framework for corporations
working in local communities; and (3) Government Guidelines, intended to
assist governments in deciding how to manage the interrelationships
between indigenous people, the resources that are contained within the
lands they occupy, and the market forces driving projects to extract
resources. (CIDA)
Best Practices on Indigenous Knowledge

http://www.unesco.org/most/bpikpub.htm
This full text on-line publication, put together by Nuffic-CIRAN and
UNESCO, is a contribution to efforts to show how indigenous knowledge can
be put to good use in development practice. It gives examples and cases that
illustrate the use of IK in developing cost-effective and sustainable survival
strategies for poverty alleviation and income generation. These include
indigenous land-use systems to encourage labour-sharing arrangements
among farmers, using IK to increase the fuel-efficiency of local stoves instead
of replacing them, and using indigenous.
Practices that might be of interest for indigenous knowledge

researchers in dryland Africa are:
• Ethiopia BP.04: A semi-quantitative spatial assessment of water erosion
based on limited information using expert knowledge and real-valued
observations at http://www.unesco.org/most/bpik4.htm
• Kenya BP.06: Development Programme: Arid or Semi-Arid Lands (ASAL) at
http://www.unesco.org/most/bpik6.htm
• Kenya BP.07: Enhancing pastoralist self-reliance through sustainable
economic development at http://www.unesco.org/most/bpik7.htm
• Nigeria BP.10: Improving tassa planting pits - using indigenous soil and
water conservation techniques to rehabilitate degraded plateaus in the
Tahoua region of Nigeria at http://www.unesco.org/most/bpik10.htm
• Tanzania BP.12: Rangelands Utilizaton Strategy: utilization of arid and
semi-arid rangelands by African pastoralists at
http://www.unesco.org/most/bpik12.htm
Indigenous Knowledge Homepage

http://www.nuffic.nl/ik-pages/index.html
A comprehensive site created by the Centre for International Research and
Advisory Networks (CIRAN),which aims to facilitate and improve the
exchange of information within the International IK Network. Relevant
information on indigenous knowledge (IK), scattered along the Internet, is
searched, indexed and made available on the Indigenous Knowledge Pages.
The focus is on World Wide Web resources (including Gopher sites), mailing
lists and Usenet news groups. The site creators have searched and indexed
about 200 key resources of interest to people looking for information on
indigenous knowledge. Resources that offer an overview of a specific subject
or are specific for one region or country can be browsed through, and a short
description of every resource is given. You can browse in 'topics', 'regions' or
'organizations' to familiarize yourself with the many aspects of an issue.
(CIRAN)
Indigenous Knowledge and Development Monitor (IKDM)

http://www.nuffic.nl/ciran/ikdm/index.html
CIRAN/Nuffic produces this on-line version of the Indigenous Knowledge
and Development Monitor (IKDM) in close cooperation with indigenous
knowledge resource centres around the world. The IKDM is aimed at all
those with an interest in the role of indigenous knowledge in participatory
approaches to sustainable development. It provides: (1)an instrument for the
exchange of information; (2) a platform for debate on the concept of
indigenous knowledge in a variety of disciplines; and (3) an overview of
activities in the field of indigenous knowledge and sustainable development.
The website provides free, downloadable electronic versions of all issues
published by the IKDM. Each issue consists of two sections: (1) articles,
which focus on state-of-the-art research, theory and practice, and policy in
the field of IK ; and (2) communications, which is divided into the following
subsections: Resource centres, research, calls, conferences, networks,

databases, publications, and films and audio-visual devices. (CIRAN)
Center for Indigenous Knowledge For Agriculture and Rural

Development (CIKARD)
http://monet.npi.msu.su/iitap-mirror/cikard/cikard.html
The Center for Indigenous Knowledge for Agriculture and Rural Development
(CIKARD) at Iowa State University focuses its activities on preserving and
using the local knowledge of farmers and other rural people around the
globe. Its goal is to collect indigenous knowledge and make it available to
local communities, development professionals and scientists. CIKARD
concentrates on indigenous knowledge systems (such as local soil
taxonomies), decision-making systems (such as knowledge of which crops
are best suited to particular types of soils), organizational structures (such
as farmers’ problem-solving groups), and innovations (such as local methods
for pest control). The website includes a searchable on-line database, on-line
publications from CIKARD, a listing of Indigenous Knowledge Centers of the
World, and links to IK-related programs and institutions around the world.
(CIKARD)
Society for Research and Initiatives for Sustainable Technologies and

Institutions (SRISTI)
http://csf.colorado.edu/sristi/
SRISTI is a non-governmental organisation set up to strengthen the
creativity of grassroots inventors, innovators and ecopreneurs engaged in
conserving biodiversity and developing eco-friendly solutions to local
problems. It publishes the Honey Bee Newsletter, dedicated to the theme of
biodiversity conservation through documentation, experimentation and
value addition and dissemination of local innovations by farmers,
pastoralists, artisans and horticulturalists. Website includes an on-line
database which includes issues of newsletter and research papers, an on-
line discussion list, and links to other web sites. (SRISTI)
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Indigenous

"Understanding how people and societies acquire

The World Bank 1998

Why is Indigenous Knowledge Important? -------------------------------- 10

Challenges to Indigenous Knowledge -------------------------------- 15

How to protect the Indigenous Knowledge? -------------------------------- 18

What are the Methods for Recording Indigenous -------------------------------- 21

Tools of recording IK -------------------------------- 23

Rights of Indigenous Knowledge and -------------------------------- 26

Convention of Biological Diversity (CBD) -------------------------------- 27

Sources of Information on IK and ILCs -------------------------------- 36

Box 1: Local and Traditional knowledge -------------------------------- 7

Box 9: Specific Aspects of Pastoral Societies Which Need ------------------------------- 23

The term "Indigenous" defined according to UN as "Groups of people whose

Considering the diversity of indigenous people, an official definition of

What is the Indigenous Knowledge?

Defining Indigenous Knowledge:

Indigenous knowledge can be also defined as “A body of knowledge built up

A working definition of indigenous knowledge in the African context:

Warren (1987) defined indigenous knowledge as a local knowledge that is

Some of the characteristics compared to so-called western scientific

ways of accumulating data and makes predictions. It is selective and very

Common Sense as Link between Indigenous Knowledge and Global

The close attachment of indigenous knowledge to nature has enabled local

the framework and structure of indigenous knowledge that includes concept,

[Box 1]: LOCAL AND TRADITIONAL KNOWLEDGE

And other definitions that should be considered:

Local knowledge (LK) is a collection of facts and relates to the

Traditional knowledge (TK) implies that people living in rural

Traditional Ecological Knowledge (TEK) is indigenous or local

Ethno-ecology is the study of local or native people’s interaction

Sources: Warburton and Martin (1999)

Indigenous knowledge (IK), Traditional knowledge (TK) and Local knowledge

[Box 2]: INDIGENOUS/ TRADITIONAL KNOWLEDGE CHARACTERISTICS

 It is dynamic, systematic and universal in principle. It is unwritten and

Significance of Indigenous/ Traditional knowledge

Indigenous/Traditional knowledge is simple and practical. It links the

[Box 3]: INDIGENOUS/ TRADITIONAL KNOWLEDGE FIELDS

 Agriculture, knowledge related to crop selection, intercropping,

Finally, the significance of Indigenous/Traditional knowledge is

Why is Indigenous Knowledge Important?

In general indigenous knowledge represents a way of life that has evolved

Diversified production systems: there is no overexploitation of a single

Flexible: IK is able to adapt to new conditions and incorporate outside

Also, Indigenous knowledge has various essential applications which make

Natural Resources management

[Box 4]: INDIGENOUS KNOWLEDGE IS IMPORTANT

 Indigenous knowledge provides problem-solving strategies for local

Sustainable Social Relationships

Natural Remedies and Medicines

IK and environment conservation

A Spiritual Relationship with the Land

this deep bond is a perception, an awareness, that all of life - mountains,

Soil Science and agriculture

[BOX 5]: FURTHER APLLICATIONS OF IK

 Recognition that indigenous people who live in an area have

Challenges to Indigenous Knowledge

IK is not well managed

Limited access to Indigenous Knowledge