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.

Knowing the land: soil and land resource evaluation and indigenous knowledge

Abstract: . Scientific land and soil resource surveys have had only limited impacts locally on development and extension practice in the tropics. They are thought to have little relevance for subsistence farmers. Their failure to accommodate local social and cultural priorities is a factor. Soil scientists have, until recently, given little attention to others’ understanding of soil or ‘ethnopedology’. The incorporation of indigenous soil and land resource knowledge has recently been advocated to improve their relevance. But a common error is uncritically to impose a western scientific model, which may distort understanding. The ill-informed, decontextualised knowledge that results may even promote negative interventions. This paper criticises the narrow idea of ‘indigenous technical knowledge’, citing evidence from Papua New Guinea, Bangladesh and Indonesia. While we find farmers consistently use some of the same information as scientists to assess soils, their definitions of soils and land types are often at odds. Scientists identify classes by a range of technically assessed properties, whereas farmers may not. Their more holistic approach also accounts in part for the disjunction, frequently incorporating exotic social and cultural aspects. The wider use of indigenous soil notions in agrotechnology transfer may be limited too by some of their intrinsic characteristics, inclined to be location specific, and culturally relative.

Australian aboriginal peoples' seasonal knowledge: a potential basis for shared understanding in environmental management.

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.

Transdisciplinary Research and Aboriginal Knowledge

Abstract: Indigenous academic researchers are involved in Indigenist, interdisciplinary and transdisciplinary research, all of which present problems and opportunities for Indigenous knowledge traditions. Transdisciplinary research is different from interdisciplinary research because it moves beyond the disciplinarity of the university and takes into account knowledge practices which the university will never fully understand. Indigenous knowledge traditions resist definition from a Western academic perspective - there are Indigenous knowledge practices which will never engage with the academy, just as there are some branches of the academy which will never acknowledge Indigenous knowledge practices. In this paper I present the story of my own non-Indigenous perspective on Indigenous research and what happens to it in a university. I am not concerned here with the knowledge production work Aboriginal people do in their own ways and contexts for their own purposes, but rather turn my attention to some of the issues which emerge when transdisciplinary research practice involves Australian Indigenous communities.

Indigenous peoples, resource extraction and sustainable development: An ethical approach

Abstract: Resource extraction companies worldwide are involved with Indigenous peoples. Historically these interactions have been antagonistic, yet there is a growing public expectation for improved ethical performance of resource industries to engage with Indigenous peoples. (Crawley and Sinclair, Journal of Business Ethics 45, 361-373 (2003)) proposed an ethical model for human resource practices with Indigenous peoples in Australian mining companies. This paper expands on this work by re-framing the discussion within the context of sustainable develop- ment, extending it to Canada, and generalizing to other resource industries. We argue that it is unethical to sacrifice the viability of Indigenous cultures for industrial resource extraction; it is ethical to engage with indigenous peoples in a manner consistent with their wishes and needs as they perceive them. We apply these ideas to a case study in the coastal temperate rainforest of Clayoquot Sound, British Columbia, Canada. In this case a scientific panel comprised of Nuu-Chah-Nulth elders, forest scientists and manage- ment professionals, achieved full consensus on developing sustainable forest practice standards by drawing equally on Indigenous traditional ecological knowledge and Western science in the context of one of the most heated and pro- tracted environmental conflicts in Canadian history. The resulting sustainable forest practice standards were later adopted by leading forestry firms operating on the coast. Our analysis of this scientific panel's success provides the basis for advancing an ethical approach to sustainable development with Indigenous peoples. This ethical ap- proach is applicable to companies working in natural re- source industries where the territories of Indigenous peoples are involved.