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.

Rapid ecosystem change challenges the adaptive capacity of Local Environmental Knowledge.

Abstract: The use of Local Environmental Knowledge has been considered as an important strategy for adaptive management in the face of Global Environmental Change. However, the unprecedented rates at which global change occurs may pose a challenge to the adaptive capacity of local knowledge systems. In this paper, we use the concept of the shifting baseline syndrome to examine the limits in the adaptive capacity of the local knowledge of an indigenous society facing rapid ecosystem change. We conducted semi-structured interviews regarding perceptions of change in wildlife populations and in intergenerational transmission of knowledge amongst the Tsimane’, a group of hunter-gatherers of Bolivian Amazonia (n = 300 adults in 13 villages). We found that the natural baseline against which the Tsimane’ measure ecosystem changes might be shifting with every generation as a result of (a) age-related differences in the perception of change and (b) a decrease in the intergenerational sharing of environmental knowledge. Such findings suggest that local knowledge systems might not change at a rate quick enough to adapt to conditions of rapid ecosystem change, hence potentially compromising the adaptive success of the entire social-ecological system. With the current pace of Global Environmental Change, widening the gap between the temporal rates of on-going ecosystem change and the timescale needed for local knowledge systems to adjust to change, efforts to tackle the shifting baseline syndrome are urgent and critical for those who aim to use Local Environmental Knowledge as a tool for adaptive management.

Ethnobotanical survey in Canhane village, district of Massingir, Mozambique: medicinal plants and traditional knowledge.

Abstract: Medicinal plants are used by 80% of people from developing countries to fulfill their primary health needs, occupying a key position on plant research and medicine. Taking into account that, besides their pharmaceutical importance, these plants contribute greatly to ecosystems' stability, a continuous documentation and preservation of traditional knowledge is a priority. The objective of this study was to organize a database of medicinal plants including their applications and associated procedures in Canhane village, district of Massingir, province of Gaza, Mozambique. In order to gather information about indigenous medicinal plants and to maximize the collection of local knowledge, eleven informants were selected taking into account the dimension of the site and the fact that the vegetation presents a great homogeneity. The data were collected through intensive structured and semi-structured interviews performed during field research. Taxonomical identification of plant species was based on field observations and herbarium collections. A total of 53 plant species have been reported, which were used to treat 50 different human health problems. More than half of the species were used for stomach and intestine related disturbances (including major diseases such as diarrhea and dysentery). Additionally, four species with therapeutic applications were reported for the first time, whose potential can further be exploited. The great majority of the identified species was also associated with beliefs and myths and/or used as food. In general, the community was conscientious and motivated about conservational issues and has adopted measures for the rational use of medicinal plants. The ethnomedicinal use of plant species was documented in the Canhane village. The local community had a rich ethnobotanical knowledge and adopted sound management conservation practices. The data compiled in this study show the social importance of the surveyed plants being a contribution to the documentation of PGR at the national and regional level.

Beyond services: a process and framework to incorporate cultural, genealogical, place-based, and indigenous relationships in ecosystem service assessments.

Abstract: Cultural ecosystem services (CES) – the non-material benefits realized through human-environmental interactions – contribute to ecosystem service assessments by revealing key social dimensions in natural resource management. Yet there is limited understanding of how CES are experienced by individuals with strong generational and genealogical ties to land. Consequently place-based CES are frequently absent from management policies. We use a case study from Hawaiʻi to: 1) outline a process of eliciting place-based and indigenous CES; 2) develop a Hawai‘i-based CES framework that is adaptable to other place-based communities; 3) demonstrate how place-based CES compare/contrast with standard CES; and 4) discuss how this process can enhance resource management and land-use planning. Through interdisciplinary methods drawing on multiple years of research and workshops in two rural Hawaiʻi communities, we highlight concepts not well captured in the existing CES literature including reciprocal relationships between people and place, sense of security, traditional values, and cultural subsistence. Our framework presents CES from a Hawaiian place-based/indigenous point of view by highlighting four main categories: ʻIke (Knowledge), Mana (Spiritual Landscapes), Pilina Kanaka (Social Interactions), and Ola Mau (Physical and Mental Wellbeing). Ultimately, this research provides a methodology to engage place-based communities when identifying CES in ecosystem service assessments.

Perception, experience, and indigenous knowledge of climate change and variability: the case of Accra, a sub-Saharan African city

Abstract: Several recent international assessments have concluded that climate change has the potential to reverse the modest economic gains achieved in many developing countries over the past decade. The phenomenon of climate change threatens to worsen poverty or burden populations with additional hardships, especially in poor societies with weak infrastructure and economic well-being. The importance of the perceptions, experiences, and knowledge of indigenous peoples has gained prominence in discussions of climate change and adaptation in developing countries and among international development organizations. Efforts to evaluate the role of indigenous knowledge in adaptation planning, however, have largely focused on rural people and their agricultural livelihoods. This paper presents the results of a study that examines perceptions, experiences, and indigenous knowledge relating to climate change and variability in three communities of metropolitan Accra, which is the capital of Ghana. The study design is based on a three-part conceptual framework and interview process involving risk mapping, mental models, and individual stressor cognition. Most of the residents interviewed in the three communities of urban Accra attributed climate change to the combination of deforestation and the burning of firewood and rubbish. None of the residents associated climate change with fossil fuel emissions from developed countries. Numerous potential adaptation strategies were suggested by the residents, many of which have been used effectively during past drought and flood events. Results suggest that ethnic residential clustering as well as strong community bonds in metropolitan Accra have allowed various groups and long-settled communities to engage in the sharing and transmission of knowledge of weather patterns and trends. Understanding and building upon indigenous knowledge may enhance the design, acceptance, and implementation of climate change adaptation strategies in Accra and urban regions of other developing nations.

The Premise and Promise of Indigenous Archaeology

Abstract: Researchers have increasingly promoted an emerging paradigm of Indigenous archaeology, which includes an array of practices conducted by, for, and with Indigenous communities to challenge the discipline's intellectual breadth and political economy. McGhee (2008) argues that Indigenous archaeology is not viable because it depends upon the essentialist concept of “Aboriginalism.” In this reply, we correct McGhee's description of Indigenous Archaeology and demonstrate why Indigenous rights are not founded on essentialist imaginings. Rather, the legacies of colonialism, sociopolitical context of scientific inquiry, and insights of traditional knowledge provide a strong foundation for collaborative and community-based archaeology projects that include Indigenous peoples.