Traditional knowledge

About: Traditional knowledge is a research topic. Over the lifetime, 10825 publications have been published within this topic receiving 202790 citations. The topic is also known as: indigenous knowledge & indigenous knowledge system.

Toward a Human Rights Framework for Intellectual Property

Abstract: TABLE OF CONTENTS INTRODUCTION 973 I. THE TEXTUAL AND HISTORICAL FOUNDATIONS OF A HUMAN RIGHTS FRAMEWORK FOR INTELLECTUAL PROPERTY 978 II. INITIAL CONTESTATIONS OVER HUMAN RIGHTS AND INTELLECTUAL PROPERTY 982 A. The Rights of Indigenous Peoples and Traditional Knowledge 982 B. The TRIPS Agreement, “TRIPS-Plus” Treaties, and Human Rights 984 III. MEDIATING INTELLECTUAL PROPERTY AND ECONOMIC, SOCIAL, AND CULTURAL RIGHTS: THE INTERPRETIVE APPROACH OF THE CESCR COMMITTEE 987 A. Introducing a “Violations Approach” to Authors’ Rights..... 989 B. Developing a Distinctive Human Rights Framework for Authors’ Rights 992 C. First Steps Toward a Balanced Regime of Intellectual Property Protection 997 IV. RECENT TREATY-MAKING IN OTHER INTERGOVERNMENTAL ORGANIZATIONS RELEVANT TO A HUMAN RIGHTS FRAMEWORK FOR INTELLECTUAL PROPERTY 1001 A. UNESCO: The Convention on the Protection and Promotion of the Diversity of Cultural Expressions 1001 B. WHO: The Medical Research and Development Treaty ... 1007 C. WIPO: The Development Agenda and Access to Knowledge Treaty 1009

Global Biopiracy. Patents, Plants, and Indigenous Knowledge

Abstract: Legal control and ownership of plants and traditional (indigenous) knowledge of the uses of plants (TKUP) is often a vexing issue, particularly at the international level, because of the conflicting interests of states or groups of states. The most widely used form of juridical control of plants and TKUP is the patent system, which originated in Europe. This book rethinks the role of international law and legal concepts, the major patent systems of the world, and international agricultural institutions as they affect legal ownership and control of plants and TKUP.1

Use of traditional medicinal plants by people of 'Boosat' sub district, central Eastern Ethiopia

Abstract: Background: Indigenous knowledge develops by indigenous people in the processes of their interaction with their environment and the science Ethinomedicine developed gradually having its origin in the indigenous medicinal practices. The main purpose of the study was to make survey of plants that have ethnomedicinal value and investigate the uses and management practices employed by local people of ‘Boosat’, Welinchiti area. Methods: Five study sites were systematically established to include areas inhabited by settled farmers and transhumance pastoralists. Eighty informants were randomly selected. Ethnobotanical information of medicinal plants was obtained from informants by semi-structured interview, observations, group discussions, and guided field walks. RESULTS: Fifty-two medicinal plant species were documented, which are used to treat 43 human diseases. The category of medicinal plant species includes shrubs (46%), herbs (25%), trees (19%), climbers (8%) and hemi parasites (2%). Roots (38%) and leaves (23%) are the most frequently used plant parts. The method of preparation is by crushing, pounding and mixing with cold water to serve as a drink and chewing to swallow the juice, which accounted for (17%) each. Conclusions: People of ‘Boosat’ are knowledgeable about the plants, their distribution, medicinal use and management. Indigenous practices somehow contributed to the sustained use, management and conservation of medicinal plants. Knowledge of medicinal plants is wider among elderly women and men while the young are comparatively less knowledgeable. The results of this study indicated significant contribution in efforts directed towards conservation of the remaining medicinal plant resources, provided that the necessary mechanisms are put in place before it is too late. Ethiop. J Health Sci . Vol.16, No. 2 July 2006

Thinking Place: Animating the Indigenous Humanities in Education

Abstract: Illustrating contexts for and voices of the Indigenous humanities, this essay aims to clarify what the Indigenous humanities can mean for reclaiming education as Indigenous knowledges and pedagogies. After interrogating the visual representation of education and place in Saskatoon, Saskatchewan, Canada, the essay turns to media constructions of that same place as an exemplary site for understanding Aboriginal relations to the Canadian justice system, before sharing more general reflections on thinking place. The task of animating education is then resituated in the Indigenous humanities developed at the University of Saskatchewan, Canada, as a set of intercultural and interdisciplinary theoretical and practical interventions designed to counter prevailing notions of colonial place. The essay concludes by placing education as promise and practice within the non-coercive normative orders offered by the United Nations. In multiple framings and locations of the Indigenous humanities, the essay aims to help readers to meet the challenges they themselves face as educators, learners, scholars, activists.

Decolonising methodology: who benefits from indigenous knowledge research?

Abstract: It is common for indigenous knowledge (IK) researchers in South Africa to conduct studies within conventional Western paradigms, especially in the field of IK–science curriculum integration. The scientific paradigm usually takes precedence and research publishing follows the rules of the academy. There is an inherent paradox in this practice. An endeavour that aims to redress Western knowledge hegemony and decolonise the school science curriculum often judges its own value in terms of the very system it critiques. While much useful work has been done in IK–science curriculum integration, and calls are made for appreciating both knowledge systems, it is concerning that the research knowledge is available to academics and generally not to indigenous communities who are usually cocontributors (at least) to the research data. This paper argues for research processes and outcomes that could benefit indigenous communities. We present examples drawn from three science curriculum studies in different areas of South Africa. We briefly describe the research contexts, and the ways that the researchers sought to ensure knowledge was shared in relevant representations with each community. We also discuss some of the dilemmas we encountered and offer suggestions for strengthening knowledge dissemination, appreciation, preservation, as well as reimagining IK for new generations.