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Showing papers on "Traditional knowledge published in 2011"


Journal ArticleDOI
TL;DR: The main challenges in the final negotiations are identified and the framework for access and benefit-sharing established by the Nagoya Protocol both for genetic resources and for traditional knowledge associated with genetic resources is explained.
Abstract: The tenth session of the Conference of the Parties to the Convention on Biological Diversity successfully adopted the ‘Nagoya Protocol on Access to Genetic Resources and the Fair and Equitable Sharing of Benefits Arising from their Utilization to the Convention on Biological Diversity’ in October 2010. This article identifies the main challenges in the final negotiations and explains the framework for access and benefit-sharing established by the Protocol both for genetic resources and for traditional knowledge associated with genetic resources. It also describes in more detail the Protocol's economic, temporal and geographic scope; its relationship to other international instruments; the treatment of pathogens; the role of non-commercial research; and the global multilateral benefit-sharing mechanism. The article then identifies next steps at national level and at international level – in the Intergovernmental Committee set up to prepare the entry into force of the Protocol – to ensure that the Nagoya Protocol becomes a major tool for benefit-sharing as well as for the conservation and sustainable use of biological diversity.

444 citations


Journal ArticleDOI
TL;DR: In this paper, the authors investigate the relationship between knowledge integration and social-ecological system resilience and critical features of knowledge integration practice needed to foster productive and mutually beneficial relationships between indigenous knowledge and science.
Abstract: Despite the increasing trend worldwide of integrating indigenous and scientific knowledge in natural resource management, there has been little stock-taking of literature on lessons learned from bringing indigenous knowledge and science together and the implications for maintaining and building social-ecological system resilience. In this paper we investigate: (1) themes, questions, or problems encountered for integration of indigenous knowledge and science; (2) the relationship between knowledge integration and social-ecological system resilience; and (3) critical features of knowledge integration practice needed to foster productive and mutually beneficial relationships between indigenous knowledge and science. We examine these questions through content analyses of three special journal issues and an edited book published in the past decade on indigenous, local, and traditional knowledge and its interface with science. We identified broad themes in the literature related to: (1) similarities and differences between knowledge systems; (2) methods and processes of integration; (3) social contexts of integration; and (4) evaluation of knowledge. A minority of papers discuss a relationship between knowledge integration and social-ecological system resilience, but there remains a lack of clarity and empirical evidence for such a relationship that can help distinguish how indigenous knowledge and knowledge integration contribute most to resilience. Four critical features of knowledge integration are likely to enable a more productive and mutually beneficial relationship between indigenous and scientific knowledge: new frames for integration, greater cognizance of the social contexts of integration, expanded modes of knowledge evaluation, and involvement of inter-cultural “knowledge bridgers.”

296 citations


01 Jan 2011
TL;DR: In this article, the authors investigate themes, questions, or problems encountered for integration of indigenous knowledge and science; the relationship between knowledge integration and social-ecological system resilience; and critical features of knowledge integration practice needed to foster productive and mutually beneficial relationships between indigenous knowledge between science and science.
Abstract: Despite the increasing trend worldwide of integrating indigenous and scientific knowledge in natural resource management, there has been little stock-taking of literature on lessons learned from bringing indigenous knowledge and science together and the implications for maintaining and building social-ecological system resilience. In this paper we investigate: (1) themes, questions, or problems encountered for integration of indigenous knowledge and science; (2) the relationship between knowledge integration and social-ecological system resilience; and (3) critical features of knowledge integration practice needed to foster productive and mutually beneficial relationships between indigenous knowledge and science. We examine these questions through content analyses of three special journal issues and an edited book published in the past decade on indigenous, local, and traditional knowledge and its interface with science. We identified broad themes in the literature related to: (1) similarities and differences between knowledge systems; (2) methods and processes of integration; (3) social contexts of integration; and (4) evaluation of knowledge. A minority of papers discuss a relationship between knowledge integration and social-ecological system resilience, but there remains a lack of clarity and empirical evidence for such a relationship that can help distinguish how indigenous knowledge and knowledge integration contribute most to resilience. Four critical features of knowledge integration are likely to enable a more productive and mutually beneficial relationship between indigenous and scientific knowledge: new frames for integration, greater cognizance of the social contexts of integration, expanded modes of knowledge evaluation, and involvement of inter-cultural "knowledge bridgers."

275 citations


Book
25 Feb 2011
TL;DR: In this article, Dowie describes the experiences of other groups, ranging from the Ogiek and Maasai of eastern Africa and the Pygmies of Central Africa to the Karen of Thailand and the Adevasis of India.
Abstract: Since 1900, more than 108,000 officially protected conservation areas have been established worldwide, largely at the urging of five international conservation organizations. About half of these areas were occupied or regularly used by indigenous peoples. Millions who had been living sustainably on their land for generations were displaced in the interests of conservation. In Conservation Refugees, Mark Dowie tells this story. This is a "good guy vs. good guy" story, Dowie writes; the indigenous peoples' movement and conservation organizations have a vital common goal--to protect biological diversity--and could work effectively and powerfully together to protect the planet and preserve biological diversity. Yet for more than a hundred years, these two forces have been at odds. The result: thousands of unmanageable protected areas and native peoples reduced to poaching and trespassing on their ancestral lands or "assimilated" but permanently indentured on the lowest rungs of the money economy. Dowie begins with the story of Yosemite National Park, which by the turn of the twentieth century established a template for bitter encounters between native peoples and conservation. He then describes the experiences of other groups, ranging from the Ogiek and Maasai of eastern Africa and the Pygmies of Central Africa to the Karen of Thailand and the Adevasis of India. He also discusses such issues as differing definitions of "nature" and "wilderness," the influence of the "BINGOs" (Big International NGOs, including the Worldwide Fund for Nature, Conservation International, and The Nature Conservancy), the need for Western scientists to respect and honor traditional lifeways, and the need for native peoples to blend their traditional knowledge with the knowledge of modern ecology. When conservationists and native peoples acknowledge the interdependence of biodiversity conservation and cultural survival, Dowie writes, they can together create a new and much more effective paradigm for conservation.

263 citations


Journal ArticleDOI
TL;DR: In this paper, a comparative study was performed in two different ecological regions: Terai (lowland) and Mountain (upland) in the western development region of Nepal, focusing on perceptions of, and on adaptations to climate change by farmers.
Abstract: Climate change is a global challenge that has a particularly strong effect on developing countries such as Nepal, where adaptive capacity is low and where agriculture, which is highly dependent on climatic factors, is the main source of income for the majority of people. The nature and extent of the effects of climate change on rural livelihoods varies across Nepal in accordance with its highly diverse environmental conditions. In order to capture some of this variability, a comparative study was performed in two different ecological regions: Terai (lowland) and Mountain (upland) in the western development region of Nepal. The study focuses on perceptions of, and on adaptations to climate change by farmers. Information was collected from both primary and secondary data sources. Climate data were analyzed through trend analysis. Results show that most farmers perceive climate change acutely and respond to it, based on their own indigenous knowledge and experiences, through both agricultural and non-agricultural adaptations at an individual level. The study also shows that there is a need to go beyond the individual level, and to plan and provide support for appropriate technologies and strategies in order to cope with the expected increasing impacts of climate change.

228 citations


Journal ArticleDOI
TL;DR: In this paper, the authors examined two specific issues that present risks for local communities: rights to forests and rules for resource use, and pointed out the numerous obstacles faced by communities after rights are won, in moving from statutory rights to their implementation and to access to benefits on the ground.
Abstract: Numerous authors have stressed the importance of guaranteeing and protecting the tenure and human rights of indigenous and other forest-based communities under schemes for reducing emissions from deforestation and forest degradation (REDD, or REDD+); and important international indigenous organizations have spoken out strongly against REDD+. This article examines two specific issues that present risks for local communities: rights to forests and rules for resource use. It draws on the findings of a study conducted by the Center for International Forestry Research (CIFOR) on forest tenure reforms in selected countries in Asia, Africa and Latin America from 2006 to 2008. The study underlines the numerous obstacles faced by communities after rights are won, in moving from statutory rights to their implementation and to access to benefits on the ground. It argues that there is currently little reason to expect better results from national policies under REDD+ without binding agreements to protect local rights.

214 citations


Journal ArticleDOI
TL;DR: The authors explore the connections among indigenous climate-related narratives, documented temperature changes, and climate change impact studies from the scientific literature and propose a framework for enhancing synthesis of these indigenous narratives of observed climate change with global assessments.
Abstract: We explore the connections among indigenous climate-related narratives, documented temperature changes, and climate change impact studies from the scientific literature. We then propose a framework for enhancing synthesis of these indigenous narratives of observed climate change with global assessments. Our aim is to contribute to the thoughtful and respectful integration of indigenous knowledge with scientific data and analysis, so that this rich body of knowledge can inform science and so that indigenous peoples can use the tools and methods of science for the benefit of their communities if they choose to do so. Improving ways of understanding such connections is critical as the Intergovernmental Panel on Climate Change Fifth Assessment Report process proceeds.

210 citations


Journal ArticleDOI
TL;DR: The use of medicinal plants by traditional healers to treat human diseases in a rural area located in the East-Centre Region of Burkina Faso (Baskoure Area) has been studied from an ethnobotanical point of view.

186 citations


Journal ArticleDOI
TL;DR: In this paper, the pharmaceutical importance of plant resources in Nhema communal area, particularly the significance of medicinal plants in primary healthcare, was documented, and nine traditional healers were identified using the Participatory Rapid Appraisal (PRA) approach.

146 citations


Journal ArticleDOI
TL;DR: In this paper, a study was conducted to establish commonly used IK indicators in weather and climate forecasting and people's perceptions of climate change and variability in Nessa Village, Southern Malawi.
Abstract: Subsistence rain fed agriculture underpins rural livelihoods in the Sub Saharan Africa. The overdependence on rainfall suggests the need for more reliable climate and weather forecasts to guide farm level decision making. Traditionally, African farmers have used indigenous knowledge (IK) to understand weather and climate patterns and make decisions about crops and farming practices. However, increased rainfall variability in recent years associated with climate change has reduced their confidence in indigenous knowledge, hence reducing their adaptive capacity and increasing their vulnerability to climate change. To address this problem, researchers are advocating the integration of indigenous knowledge into scientific climate forecasts at the local level, where it can be used to enhance the resilience of communities vulnerable to climate change. A study was therefore conducted to establish commonly used IK indicators in weather and climate forecasting and people’s perceptions of climate change and variability in Nessa Village, Southern Malawi. We further compared the people’s perceptions on climate change and variability with empirical evidence from a nearby weather station during 1971–2003 and the major constraints that the people face to fully utilise conventional weather and climate forecasts. Our results show various forms of traditional indicators that have been used to predict weather and climate for generations. These include certain patterns and behaviour of flora and fauna as well as environmental conditions. We further established that the peoples documentation of major climatic events over the years in the area agreed with the empirical evidence from the temperature and rainfall data. Overall, rainfall in the area has reduced since 1971 with increasing temperatures. The people were however of the view that current scientific weather and climate predictions in Malawi were not that useful at village level because they do not incorporate IK.

131 citations


Journal ArticleDOI
Jules Pretty1
TL;DR: A review of the environmental sub-disciplines that have emerged to seek solutions for conservation and maintenance of the resilience of social-ecological systems can be found in this article.
Abstract: The emergent human cultures have shaped, and in turn been shaped by, local ecosystems. Yet humanity's intense modification of the environment has resulted in dramatic worldwide declines in natural and cultural capital. Social-ecological systems are becoming more vulnerable through the disruption of livelihoods, governance, institutions, resources and cultural traditions. This paper reviews the environmental sub-disciplines that have emerged to seek solutions for conservation and maintenance of the resilience of social-ecological systems. It shows that a central component is engagement with the knowledges of people within their contexts. Local knowledges of nature (traditional, indigenous, local ecological knowledge and ecoliteracy) are used by place-based cultures to guide actions towards nature. The importance of new engagements between different knowledges is now becoming more widely recognized by scientific institutions. Yet there still exist many false dualisms (for example local knowledge versus science) which tend to emphasize a superiority of one over the other. Ecocultures retain or strive to regain their connections with the environment, and thus improve their own resilience. Revitalization projects offer ways to connect knowledge with action to produce optimal outcomes for both nature and culture, suggesting that systems can be redesigned by emphasis on incorporation of local and traditional knowledge systems.

Book
01 Jan 2011
TL;DR: In this paper, a comprehensive and global overview of the theoretical, methodological, and practical dimensions of co-management is presented, along with case studies and concrete details for application in a variely of contexts.
Abstract: Involving Indigenous peoples and traditional knowledge in natural resource management produces more equitable and successful outcomes. Unfortunately, argue Anne Ross and co-authors, even many "progressive" methods fail to produce truly equal partnerships. This book offers a comprehensive and global overview of the theoretical, methodological, and practical dimensions of co-management. The authors critically evaluate the range of management options that claim to have integrated Indigenous peoples and knowledge, and then outline an innovative, alternative model of co-management, the Indigenous Stewardship Model. They provide detailed case studies and concrete details for application in a variely of contexts. Broad in coverage and uniting robust theoretical insights with applied detail, this book is ideal for scholars and students as well as for professionals in resource management and environmental policy. [Back cover]

01 Jan 2011
TL;DR: In this article, the authors reviewed the literature on Australian Aboriginal seasonal knowledge to characterize contemporary and potential applications to natural resource management (NRM) and, through this, to more resilient social-ecological systems.
Abstract: Natural resource scientists and managers increasingly recognize traditional ecological knowledge (TEK) for its potential contribution to contemporary natural resource management (NRM) and, through this, to more resilient social-ecological systems. In practice, however, inadequate cross-cultural means to organize and communicate TEK can limit its effective inclusion in management decisions. Indigenous seasonal knowledge involving temporal knowledge of biota, landscapes, weather, seasonal cycles, and their links with culture and land uses is one type of TEK relevant to this issue. We reviewed the literature on Australian Aboriginal seasonal knowledge to characterize contemporary and potential applications to NRM. This knowledge was often documented through cross-cultural collaboration in the form of ecological calendars. Our analysis revealed a variety of basic and applied environmental information in Aboriginal seasonal descriptions and calendars that can contribute directly to NRM. Documented applications have been limited to date, but include fire management, inclusion as general material in NRM plans, and interpretative information about environments. Emerging applications include water management and climate change monitoring. Importantly, seasonal knowledge can also contribute indirectly to NRM outcomes by providing an organizing framework for the recovery, retention, and cross- cultural communication of TEK and linking to its broader cultural and cosmological contexts. We conclude that by facilitating the combination of experiential with experimental knowledge and fostering complementarity of different knowledge systems, Aboriginal seasonal knowledge can increasingly contribute to more resilient social-ecological outcomes in NRM. Nevertheless, the seasonal framework should augment, rather than override, other approaches to cross-cultural NRM such as those with spatial and/or social-ecological emphasis.

Journal ArticleDOI
TL;DR: It is argued that the transfer of indigenous knowledge on traditional vegetables will ensure the availability and utilisation of this important food source for resource-poor rural communities.

Journal ArticleDOI
TL;DR: In this paper, the authors reviewed the literature on Australian Aboriginal seasonal knowledge to characterize contemporary and potential applications to natural resource management (NRM) and, through this, to more resilient social-ecological systems.
Abstract: Natural resource scientists and managers increasingly recognize traditional ecological knowledge (TEK) for its potential contribution to contemporary natural resource management (NRM) and, through this, to more resilient social-ecological systems. In practice, however, inadequate cross-cultural means to organize and communicate TEK can limit its effective inclusion in management decisions. Indigenous seasonal knowledge involving temporal knowledge of biota, landscapes, weather, seasonal cycles, and their links with culture and land uses is one type of TEK relevant to this issue. We reviewed the literature on Australian Aboriginal seasonal knowledge to characterize contemporary and potential applications to NRM. This knowledge was often documented through cross-cultural collaboration in the form of ecological calendars. Our analysis revealed a variety of basic and applied environmental information in Aboriginal seasonal descriptions and calendars that can contribute directly to NRM. Documented applications have been limited to date, but include fire management, inclusion as general material in NRM plans, and interpretative information about environments. Emerging applications include water management and climate change monitoring. Importantly, seasonal knowledge can also contribute indirectly to NRM outcomes by providing an organizing framework for the recovery, retention, and crosscultural communication of TEK and linking to its broader cultural and cosmological contexts. We conclude that by facilitating the combination of experiential with experimental knowledge and fostering complementarity of different knowledge systems, Aboriginal seasonal knowledge can increasingly contribute to more resilient social-ecological outcomes in NRM. Nevertheless, the seasonal framework should augment, rather than override, other approaches to cross-cultural NRM such as those with spatial and/or social-ecological emphasis.

Journal ArticleDOI
TL;DR: The Rural Resource Centers (RRCs) as mentioned in this paper project in the west and northwest regions of Cameroon takes an innovative three-step approach to improving the lives of local people by establishing rural resource centres to: (i) Rehabilitate degraded land and promote food security through the use of nitrogen-fixing trees to restore crop yields and then the diversification of the farming system with new crops; (ii) Create income generation opportunities from village tree nurseries and the domestication of indigenous fruits and nuts for local and regional trade.
Abstract: Modern agriculture has deprived local communities in the tropics of their natural life-support system—the forest resource and the traditional knowledge about indigenous species—and this has not been replaced by employment opportunities or social services. This project in the west and northwest regions of Cameroon takes an innovative three-step approach to improving the lives of local people by establishing rural resource centres (RRCs) to: (i) Rehabilitate degraded land and promote food security through the use of nitrogen-fixing trees to restore crop yields and then the diversification of the farming system with new crops; (ii) Create income generation opportunities from village tree nurseries and the domestication of indigenous fruits and nuts for local and regional trade. Income is rising annually and currently averages $150, $16,000 and $21,000 per RRC after 2, 5 and 10 years, respectively; (iii) Encourage the processing and marketing of food crops and tree products in order to create employment and entrepreneurial opportunities for community members. Income is currently $2400 per enterprise. The project's philosophy is one of helping smallholder farming communities to help themselves: first to become self-sufficient and economically independent, and then to be a hub for the dissemination of knowledge and skills to neighbouring communities.

Journal ArticleDOI
TL;DR: A critical reflection on practices and policies taken from the Canadian Indigenous Example can be found in this paper, where a focus on traditional healing, when discussing Indigenous knowledge systems and spirituality, is paramount today due to the large scale suppression of Indigenous cultural expressions during the process of colonization.
Abstract: Traditional Indigenous Approaches to Healing and the modern welfare of Traditional Knowledge, Spirituality and Lands: A critical reflection on practices and policies taken from the Canadian Indigenous Example In order for traditional knowledge to be maintained and to develop, it has to be practiced. Traditional healing provides a vehicle for this to occur. In Canada, the spiritual revitalization of Indigenous communities and individuals often involves the use numerous components of traditional healing. These elements are reflected most clearly at the grassroots level, however, current Indigenous programs delivered by Indigenous and governmental agencies have made some accommodating efforts as well. Perhaps most importantly, traditional knowledge and Indigenous spirituality hinges on the maintenance and renewal of relationships to the land. Indigenous land bases and the environment as a whole remain vitally important to the practice of traditional healing. A focus on Indigenous healing, when discussing Indigenous knowledge systems and spirituality, is paramount today due to the large scale suppression of Indigenous cultural expressions during the process of colonization. With respect to policy, there appears to be a historical progression of perception or attitude towards Indigenous traditional healing in Canada from one of disfavour to one favour. There are nevertheless continuing challenges for traditional healing. Mainstream perceptions and subsequent policy implementations sometimes still reflect attitudes that were formulated during the decline of traditional healing practice during colonization processes. As a consequence the ability for particular communities to maintain and use their specific understandings of Indigenous knowledge continues encounter obstacles. Indigenous Knowledge systems are living entities and not relics of the past. Today, these knowledge systems are still greatly being applied to help Indigenous communities and Indigenous people recover from intergenerational pain and suffering endured during the colonization process. Future policy development and implementation should aim to support Indigenous peoples and communities when they decide to learn about, maintain and build upon the knowledge amassed by their ancestors.

Journal ArticleDOI
TL;DR: Through this research, it was possible to show that the social variables studied (age, sex and informants occupation) have contributed to the formation of different patterns of knowledge regarding medicinal resources.
Abstract: Human beings have accumulated rich experience with natural resources over time, but such knowledge can be strongly influenced by several factors, such as age, sex and occupation. This study focuses on the influence of these factors on knowledge of medicinal plants in a rural community in northeastern Brazil. Data were collected through semi-structured interviews with 102 people, with the number of plants and uses cited studied for quantitative analysis. Through this research, it was possible to show that the social variables studied (age, sex and informants occupation) have contributed to the formation of different patterns of knowledge regarding medicinal resources. The results indicate that awareness of this dynamic is necessary for the proper implementation of projects where the goal is the sustainable use of natural resources (because it indicates the different levels of knowledge within a community), for studies intended to discover new drugs (because it indicates the peculiarities of certain groups), and for biodiversity conservation strategies.

Journal ArticleDOI
TL;DR: In this paper, the authors examine the challenge of knowledge co-production and the implications for learning and adapting in the context of a narwhal co-management in Nunavut, Canada.

Journal ArticleDOI
TL;DR: In this article, the authors used a Matrix Method to reveal a wealth of traditional knowledge on useful plants among people of Khoi-San decent in the Agter-Hantam, Calvinia district, Northern Cape Province of South Africa.

Journal ArticleDOI
TL;DR: In this paper, the authors assess the opportunities and limitations of validation processes using a case study of traditional fishing poisons for invasive fish management in the Wet Tropics World Heritage Area of Australia.
Abstract: Despite the growing recognition of the contribution that indigenous ecological knowledge (IEK) can make to contemporary 'western' science-based natural resource management (NRM), integration of the two knowledge systems has not reached its full potential in Australia. One explanation is that there is an implicit requirement for IEK to be validated by western scientific knowledge (SK), which has stalled its application and perpetuated the primacy of SK over IEK. Consequently, there is little experience of IEK validation, indigenous peoples' perspectives of the process, and no formal frameworks to achieve mutual and equitable validation of both IEK and SK. In this paper we assess the opportunities and limitations of validation processes using a case study of traditional fishing poisons for invasive fish management in the Wet Tropics World Heritage Area of Australia. The study was conducted within a coresearch approach between the Aboriginal holders of the IEK, who are among the paper's authors, and science-based biologists. We jointly carried out scientific laboratory trials that demonstrated that fishing poisons are effective at immobilizing invasive tilapia. Retrospective interviews with indigenous coresearchers showed that they did not find the experience of validation disrespectful, but instead empowering and necessary for their IEK to be understood and appreciated by scientists and included in NRM. Based on our experiences and knowledge of socialization theory we present a framework for the potential future design of collaborative validation processes to facilitate the integration of IEK into mainstream NRM, and the acceptance of SK within indigenous communities in Australia.

Journal ArticleDOI
TL;DR: It is concluded that local knowledge and ecological data can complement one another, providing different types of information at different spatial and temporal scales to state-and-transition models.

Journal ArticleDOI
TL;DR: This study serves as a case study example of the depth and breadth of local knowledge systems for a particular ecosystem that is in peril, where local communities are concerned about the loss of seagrass diversity and have considerable local knowledge that is valuable for conservation and restoration plans.
Abstract: Local knowledge systems are not considered in the conservation of fragile seagrass marine ecosystems. In fact, little is known about the utility of seagrasses in local coastal communities. This is intriguing given that some local communities rely on seagrasses to sustain their livelihoods and have relocated their villages to areas with a rich diversity and abundance of seagrasses. The purpose of this study is to assist in conservation efforts regarding seagrasses through identifying Traditional Ecological Knowledge (TEK) from local knowledge systems of seagrasses from 40 coastal communities along the eastern coast of India. We explore the assemblage of scientific and local traditional knowledge concerning the 1. classification of seagrasses (comparing scientific and traditional classification systems), 2. utility of seagrasses, 3. Traditional Ecological Knowledge (TEK) of seagrasses, and 4. current conservation efforts for seagrass ecosystems. Our results indicate that local knowledge systems consist of a complex classification of seagrass diversity that considers the role of seagrasses in the marine ecosystem. This fine-scaled ethno-classification gives rise to five times the number of taxa (10 species = 50 local ethnotaxa), each with a unique role in the ecosystem and utility within coastal communities, including the use of seagrasses for medicine (e.g., treatment of heart conditions, seasickness, etc.), food (nutritious seeds), fertilizer (nutrient rich biomass) and livestock feed (goats and sheep). Local communities are concerned about the loss of seagrass diversity and have considerable local knowledge that is valuable for conservation and restoration plans. This study serves as a case study example of the depth and breadth of local knowledge systems for a particular ecosystem that is in peril.

01 Jan 2011
TL;DR: In this article, a synthesis of direct and indirect impacts and vulnerabilities on First Nations and Inuit people inhabiting Canada have been provided, including examples from other countries as a reminder that these populations are not alone.
Abstract: Climate change is impacting multiple aspects of life, many of which resonate with the wellbeing of humankind. Indigenous peoples, including First Nations and Inuit communities around the world are more vulnerable to the risks associated with global warming. In this synthesis, examples of direct and indirect impacts and vulnerabilities on First Nations and Inuit people inhabiting Canada have been provided. Examples from other countries as a reminder that these populations are not alone have also been included. After visiting the topics of biophysical environment, cultural identity, cultural activities, food security and health with respect to First Nations and Inuit peoples conclusion on adaptation within the context of change has been given. The paper stresses also the importance of linking health to cultural identity and land use. To fully grasp the impact of climate change on First Nations and the Inuit, government stakeholders, policy makers, as well as researchers need to understand the connection that these people retain with their land. Reports from the Nunatsiaq News related to climate change to reiterate the concerns of Inuit people have been compiled. Graphs, stemming from the compilation, indicate what are perceived as the growing problems linked to climate changes in these communities. In order to take a positive, forward thinking, inclusive action, at the local level science will need to team up with traditional knowledge.

DOI
28 Feb 2011
TL;DR: In this article, the authors bring out perceptions and observations of Tharu communities (Rana and Chaudhary), inhabitants of Shakarpur VDC of Kanchanpur and Gadariya VDCs of Kailali on climate change and its impacts on their livelihood strategies over the years.
Abstract: This paper brings out perceptions and observations of Tharu communities (Rana and Chaudhary), inhabitants of Shakarpur VDC of Kanchanpur and Gadariya VDCs of Kailali on climate change and its impacts on their livelihood strategies over the years. In addition, the paper explores some initiatives taken by the local communities to minimize its effects and impacts. Focus Group Discussions (FGD) were organized to collect and analyze vulnerability contexts on climate change and its impact on various sectors like, agriculture, forest, livestock, biodiversity, infrastructure, human casualties and water sources. Similarly, information on available service providers and their contribution was garnered through secondary sources. Local communities are facing these changes over the time and adapting strategies as per their own traditional knowledge, skills and information. Most of these strategies are biodiversity friendly, economically viable and socially acceptable. However, these innovative steps should be shared for larger scale dissemination after validating with scientific review and justifications. Key words: Tharu community, climate change, adaptation, perception, innovation.

Journal ArticleDOI
TL;DR: In this paper, the authors use WSNs and mobile phones to provide a bridge between scientific and indigenous knowledge of weather forecasting methods, which is one way of ensuring that the content of forecasts and the dissemination formats meet local needs.
Abstract: Droughts are the most common type of natural disaster in Africa and the problem is compounded by their complexity. The agriculture sector still forms the backbone of most economies in Africa, with 70% of output being derived from rain-fed small-scale farming; this sector is the first casualty of droughts. Accurate, timely and relevant drought predication information enables a community to anticipate and prepare for droughts and hence minimize the negative impacts. Current weather forecasts are still alien to African farmers, most of whom live in rural areas and struggle with illiteracy and poor communications infrastructure. However, these farmers hold indigenous knowledge not only on how to predict droughts, but also on unique coping strategies. Adoption of wireless sensor networks and mobile phones to provide a bridge between scientific and indigenous knowledge of weather forecasting methods is one way of ensuring that the content of forecasts and the dissemination formats meet local needs. A framework ...

Journal ArticleDOI
TL;DR: In this article, the authors present a design-based social and emotional well-being research project with Aboriginal community groups in partnership with Link Up Queensland. But they do not discuss the impact of their work on the broader design community.
Abstract: Introduction As an Aboriginal educator and researcher, my work in Aboriginal cultural contexts is situated among the most gifted and productive population of artists, storytellers, and performers. This creativity is amazing, considering that the life conditions of Aboriginal people in Australia are among the worst in the world. A conception of this disadvantage can be seen in the life expectancy of Aboriginal peoples living in Queensland, which is 20 years less than the Australian national average. At present, we are conducting design-based social and emotional well-being research projects with Aboriginal community groups in partnership with Link Up Queensland.1 As an Indigenous Knowledge (IK) academic, I work in design because design fits well with the visual and narrative basis of Australian Aboriginal cultures. Ethical frameworks for research in Indigenous contexts require participant-level engagement because we work with populations trying to recover from generations of violation.2 Healing in this context is a trans-generational project to re-dress health inequity.3 The social and emotional well-being of Aboriginal communities is a fundamental component of this objective, which suggests that visual and narrative approaches are essential methodologies.4 The term “respectful design” emerged from my contributions to Faculty of Design planning at Swinburne University of Technology. Although the phrase “respectful design” has some promise across the field of design, I present the IK approach described in this paper to promote a more socially responsible and environmentally engaged vision.

Journal ArticleDOI
TL;DR: The study demonstrated that western‐based KM models should be applied cautiously in a developing world context and indigenous and exogenous knowledge was acquired and shared in different contexts.
Abstract: Purpose – The purpose of this study is to assess the application of knowledge management (KM) models in managing and integrating indigenous and exogenous knowledge for improved farming activities in Tanzania, by examining the management of indigenous knowledge (IK), access and use of exogenous knowledge, the relevance of policies, legal framework, information and communication technologies (ICTs), and culture in KM practices in the communities.Design/methodology/approach – Semi‐structured interviews were used to collect qualitative and quantitative data from 181 farmers in six districts of Tanzania. Four IK policy makers were also interviewed.Findings – The study demonstrated that western‐based KM models should be applied cautiously in a developing world context. Both indigenous and exogenous knowledge was acquired and shared in different contexts. IK was shared within a local, small and spontaneous network, while exogenous knowledge was shared in a wide context, where formal sources of knowledge focused ...

Journal ArticleDOI
TL;DR: In this paper, the authors present and discuss a particular group of plants used by a diversity of healers in the initiation process and apprenticeship of traditional medicine, as practiced by Amazonian societies in East-Central Peru.

Journal ArticleDOI
TL;DR: In this paper, the authors assess the resilience of farm households in relation to climate change in the village of Vals, Switzerland using ethnographic methods, and investigate farming households' resilience to environmental change from two perspectives: 1) an assessment of traditional ecological knowledge in the household and its social networks; and 2) the assets of the various livelihood strategies of the farms.
Abstract: The cultural landscape of the European Alps was formed over centuries through human agricultural activities. Smallholder family farms, made famous in the cultural ecological literature by Robert Netting (1993), are still the predominant socioeconomic unit of agriculture. This study assesses the resilience of farm households in relation to climate change in the village of Vals, Switzerland. Using ethnographic methods, farming households’ resilience to environmental change was investigated from two perspectives: 1) an assessment of traditional ecological knowledge (TEK) in the household and its social networks; and 2) the assets of the various livelihood strategies of the farms. TEK was found to be of vital significance for management of the local environment, despite its reduced integrity due to contraction of farmland holdings, mechanization of certain tasks, and fragmentation of the agricultural ecosystem into different jurisdictions. Today the strongest and most critical areas of TEK are centered on production of agricultural goods and hazard management. Households’ TEK, in combination with their flexible structure, gives them a high degree of adaptive capacity that nevertheless must be viewed in the context of an environment including not only significant natural constraints and variability, but also local and non-local sociopolitical factors, including state subsidies, which constitute a significant share of farmers’ income, and political directives to maintain biodiversity. TEK must also be responsive to these constraints and the premises of biodiversity conservation and landscape and livelihood maintenance that underlie them.