The need to regulate access to genetic resources and ensure a fair and equitable sharing of any resulting benefits was at the core of the development of the Convention on Biological Diversity (CBD). The CBD established a series of principles and requirements around access and benefit sharing (ABS) in order to increase transparency and equity in the international flow of genetic resources, yet few countries have been able to effectively implement them and ABS negotiations are often paralysed by differing interests. (...) -/- This book not only examines these complex challenges, but offers workable, policy-oriented solutions. International contributors cover theoretical approaches, new significant national legislation, the concept of traditional knowledge, provider and user country measures and common solutions. Exploring specific, salient examples from across the globe, the authors provide lessons for national regulation and the ongoing negotiations for an international ABS regime. Uniquely, this book also looks at the potential for 'horizontal' development of ABS law and policy, applying lessons from bilateral approaches to other national contexts. (shrink)

Adoption of integrated pest management(IPM) practices in the Guatemalan highlands has beenlimited by the failure of researchers andextensionists to promote genuine farmer participationin their efforts. Some attempts have been made toredress this failure in the diffusion-adoptionprocess, but farmers are still largely excluded fromthe research process. Understanding farmers'agricultural knowledge must be an early step toward amore participatory research process. With this inmind, we conducted a semi-structured survey of 75Cakchiquel Maya farmers in Patzún, Guatemala, tobegin documenting their pest control practices. Theirresponses (...) revealed that their understanding ofbiological and curative pest control is limited.However, their broad knowledge of cultural preventivepest control practices could explain why they hadfaced few pest problems in their traditionalmilpa (intercrop of corn, beans, and other edibleplants). The majority of these preventive practicesare probably efficient and environmentallyinnocuous. (shrink)

Trade treaties and legal agreements generally left Indigenous peoples and colonized communities out of negotiations that directly impacted them. Using Critical Discourse Analysis, informed by decolonial thinking and Nishnaabeg epistemology, this research study analyzed the language of five public documents, published by the World Intellectual Property Organization (WIPO) and the World Trade Organization (WTO), surrounding the protection of Traditional Knowledge (TK) through the _sui generis_ legal figure and its connection to the development of digitization TK. As TK is (...) largely uncommodifiable, the ability to identify and protect TK through Intellectual Property Rights within the WIPO and the WTO is encumbered. The research analyzed and explored how language and knowledge shape policy and ideology against historically marginalized people and communities through discourse enacted by the WIPO and the WTO. (shrink)

Reindeer meat, traditional food and knowledge are vital for the culture, health, and economy of Sámi reindeer herders. Nevertheless, the practices of reindeer meat smoking have barely been part of scientific research or reindeer herding management. We investigated Sámi reindeer herders’ approach to meat smoking in Northern Norway performed in the traditional Sámi tent, the lávvu. The investigation included workshops, interviews, participatory observations, and co-analyze meetings. Our findings reveal a typology of the traditional Sámi smoking practices. (...) Sámi reindeer herders use a variety of wood species and plant parts to control the smoke based on a complex system of traditional knowledge. Yet there is a need for education, industry, and research acknowledging, supporting, and maintaining the Sámi meat-smoking process and associated worldviews, knowledge, and practices to ensure ethical, sustainable, and healthy food production. (shrink)

In a recent article (Brody 2010), I analyzed the debates surrounding charges of biopiracy, that is, charges that developed countries use biotechnology patents to expropriate the biological/genetic heritage of less developed countries. Such charges often are accompanied by the additional charge that biotechnology patents are used to expropriate the traditional knowledge about the use of these resources possessed by indigenous communities in less developed countries. It is this second charge that is the focus of this essay, which will (...) develop both narrative and normative claims. The narrative claim is that various context specific principles about justice relating to traditional knowledge were adopted during the .. (shrink)

The weaver ant, Oecophylla smaragdina Fabricius (Hymenoptera: Formicidae), has long been known as perhaps the first example of human manipulation of a natural predator population to enhance the natural biological control of insect pests. The practice of ant husbandry in Vietnamese citrus orchards and the knowledge associated with the use of weaver ants in the Mekong delta are described. In contrast to other regions of Asia, where weaver ants are noted for their role in the protection of citrus from (...) insect damage, citrus farmers in the Mekong delta explain the benefits of ant husbandry in terms of an improvement in fruit quality, likened to the influence of fertilizers, that occurs in direct response to excretory products deposited by the weaver ants as they patrol the fruit. A series of tests, carried out in 1993–94, rated the external shine, sweetness, juiciness, and overall appeal, as characteristics of fruit quality, for paired comparisons of sweet orange, mandarin, and pummelo fruit that had been grown in the presence of weaver ants or from which ants had been excluded. The tests indicate a strong influence of the presence of the weaver ant on external shine, juiciness, and overall appeal for each of the citrus fruits, but particularly for mandarin. The significance of these results and ant husbandry practices in the Mekong delta are discussed in relation to the development of citrus production in Vietnam. (shrink)

Aboriginal peoples are forever explaining themselves to non-Aboriginal people: telling their stories, explaining their beliefs and ceremonies, and introducing ideas that have never crossed the non-Aboriginal mind. Western knowledge operates from a linear, singular view; it views the world from order beneath chaos; it is very noun oriented; knowledge is about oneself in relation to everything else in a relativistic sense. Aboriginal knowledge has a very different “coming to know.” It is holistic and cyclical; it views the (...) world from chaos underneath order; its languages are process and action oriented. Knowledge is about participation in and with the natural world. (shrink)

This article analyzes India’s Traditional Knowledge Digital Library (TKDL) as a potential intervention in the administration of patent law. The TKDL is a database including a vast body of traditional medical knowledge from India, aiming to prevent the patenting and misappropriation of that knowledge. This article contextualizes the TKDL in relation to documentation theory as well as to existing research on the uses of databases to protect traditional knowledge. It explores the TKDL’s potential (...) consequences for India’s traditional medical knowledge and the wider implications that traditional knowledge databases can have for the safeguarding of traditional knowledge in general. The article concludes that on the one hand the TKDL bridges the gap between the main branches of Indian traditional medicine and the formal knowledge system of International Patent Classifications. Furthermore, it has also inspired revisions of the International Patent Classification system, which makes it better adapted to incorporate traditional medical knowledge. On the other hand, critical research on traditional knowledge documentation argues that traditional knowledge databases, like the TKDL, can decontextualize the knowledge they catalogue and dispossess its original owners. The TKDL, however, also fits into a national, Indian agenda of documenting and modernizing traditional medicine that predates the formation of the TKDL by several decades and challenges the dichotomy between traditional and scientific knowledge systems that originally motivated the formation of the TKDL. (shrink)

This chapter contains sections titled: Part I: Ethnobiology as a Case Example Part II: Philosophical and Ethical Issues: Toward the Creation of ‘Ethical Space’.

In this paper I suggest a number of reasons for concluding that Australia's existing Plant Intellectual Property system is incompatible with the provision of adequate protection of ownership of indigenous peoples' traditional plant knowledge.

Medical humanities have a unique role to play in combating biopiracy. This argument is offered both as a response to contemporary concerns about the ‘value’ and ‘impact’ of the arts and humanities and as a contribution to ongoing legal, political, and ethical debates regarding the status and protection of medical heritage. Medical humanities can contribute to the documentation and safeguarding of a nation or people’s medical heritage, understood as a form of intangible cultural heritage. In so doing it can fulfill (...) a unique service in protecting indigenous cultural heritage which potentially makes it of enormous economic benefit to national governments. I use the Indian Traditional Knowledge Digital Library as a case study of the value of medical humanities in challenging biopiracy. If my argument holds, then the value of medical humanities to current intellectual property debates can be demonstrated, and its pertinence to legal and economic interests made clear. However, there are some dangers in this strategy, and my paper closes with a discussion of them. (shrink)

This study is aiming at analyzing extemporaneous methods of instructional speech in the context of the Naqshbandi Sufi Order and its parallels with improvised music as well as potential for modern educational purposes. Focusing on a processual analysis covering the flow of events in the communication and its environment, the work is using approaches applied in performance studies as well as improvised music, as well as cognitive science and psychological perspectives concerned with the mechanisms of the subconsciousness. Field research data (...) collected at the Naqshbandi lodge in Lefke/Cyprus as well as a considerable amount of recorded speech acts serve as material for the conducted qualitative content analysis. (shrink)

Traditional folk music refers to customary songs and tunes played since time immemorial in a specific area. As an expression of culture and identity, this kind of music can be deemed as the heritage of the local community in its entirety, and derives from musical practices transmitted orally and repeated over a long period of time by a group of people, who, in so doing, keep their traditions alive. From this point of view, the owner of traditional folk (...) music is not a specific composer, but all the members of a local community. But this clashes with the efforts to copyright traditional folk music expressions, since often copyright acts do not recognize forms of collective ownership on folklore and traditional knowledge. This paper aims to discuss possible solutions to tackle the issues related to the protection of traditional folk music, by considering not only the literature in the field of intellectual property, but also the outcomes of the legal formants and the comparative methodology, taking into consideration the studies of the social sciences involved in this topic, in particular anthropology and ethnomusicology. The final task is to find a place for traditional folk music within the framework of copyright law and verify its level of protection. (shrink)

A series of papers on different aspects of practical knowledge by Roderick Chisholm, Rudolf Haller, J. C. Nyiri, Eva Picardi, Joachim Schulte Roger Scruton, Barry Smith and Johan Wrede.

Current debates about the integration of traditional and academic ecological knowledge struggle with a dilemma of division and assimilation. On the one hand, the emphasis on differences between traditional and academic perspectives has been criticized as creating an artificial divide that brands TEK as “non-scientific” and contributes to its marginalization. On the other hand, there has been increased concern about inadequate assimilation of Indigenous and other traditional perspectives into scientific practices that disregards the holistic nature and (...) values of TEK. The aim of this article is to develop a practice-based account of the epistemic relations between TEK and AEK that avoids both horns of the dilemma. While relations between TEK and AEK are often described in terms of the “holistic” nature of the former and the “mechanistic” character of the latter, we argue that a simple holism–mechanism divide misrepresents the epistemic resources of both TEK and AEK. Based on the literature on mechanistic explanations in philosophy of science, we argue that holders of TEK are perfectly capable of identifying mechanisms that underlie ecological phenomena while AEK often relies on non-mechanistic strategies of dealing with ecological complexity. Instead of generic characterizations of knowledge systems as either mechanistic or holistic, we propose to approach epistemic relations between knowledge systems by analyzing their heuristics in practice. (shrink)

This paper examines prospects for and content of a global regime for human rights. Competing schools of thought forecast convergence and divergence of national standards under stress of globalization. No such regime exists, and there is no compelling theory of international corporate social responsibility. However, elements of an emerging global regime can be identified and partially overlap with environmental protection issues. This regime is highly fragmented, underdeveloped, and only partially enforceable—but it is in development. The UN Global Compact, the Global (...) Reporting Initiative (GRI), ISO 26000 (expected in 2010), the U.S. Alien Tort Claims Act (ATCA) of 1789 and the permanent international criminal court established in 2002 are illustrations of such elements. The third Ruggie Report, issued 2008, is an important summary of conditions and proposes a strategy for forward progress. Human rights impose important obligations on multinational enterprises (MNEs) operating across highly diverse political, legal, and cultural realities. (shrink)

Knowledge ascriptions depend on so-called non-traditional factors. For instance, we become less inclined to ascribe knowledge when it’s important to be right, or once we are reminded of possible sources of error. A number of potential explanations of this data have been proposed in the literature. They include revisionary semantic explanations based on epistemic contextualism and revisionary metaphysical explanations based on anti-intellectualism. Classical invariantists reject such revisionary proposals and hence face the challenge to provide an alternative account. (...) The most prominent strategy here appeals to Gricean pragmatics. This paper focuses on a slightly less prominent strategy, which is based on the idea that non-traditional factors affect knowledge ascriptions because they affect what the putative knower believes. I will call this strategy doxasticism. The full potential of doxasticism is rarely appreciated in the literature and numerous unwarranted concerns have been raised. The goal of this paper is to present the strongest form of doxasticism and then to point out the genuine limitations of this position. I also sketch a closely related, more promising account. (shrink)

One recent trend in contemporary epistemology is to study the way in which the concept of knowledge is actually applied in everyday settings. This approach has inspired an exciting new spirit of collaboration between experimental philosophers and traditional epistemologists, who have begun using the techniques of the social sciences to investigate the factors that influence ordinary judgments about knowledge attribution. This paper provides an overview of some of the results these researchers have uncovered, suggesting that in addition (...) to traditionally considered factors like evidence and justification, a number of important non-truth-conducive factors play significant roles in determining when people ascribe knowledge. The present review focuses on four non-traditional factors: pragmatic load (in relation to contextualism and interest-relative invariantism), moral judgment, performance errors, and demographic variation. (shrink)

Let us recapitulate here. A unified learning process is presented here, the principles of which are consistently applied through three distinct periods; the acquisition of knowledge, the analytical examination of it and a third stage where knowledge might be called wisdom. The last stage has been referred to as a synthetic function of memory, the stage where the significance of knowledge is revealed; an understanding of the whole, the capacity for understanding details within the whole, a generative (...) stage of knowledge similar to language, a revelatory knowledge, metaphysical, samadhi, heightened perception, vision.Throughout these stages the passive aspect of mind is emphasized as a practical learning technique in acquisition, analysis and understanding. That is exploited at a physical level in asanas, in the three thinking processes and in metaphysical realization. Quotes illustrate this aspect as a basic principle of the mind, of metaphysics and of the acquisition of knowledge at different levels. This principle is used to explain aesthetic experience and ultimate realization. The reason for its predominance and the metaphysical presuppositions that perhaps cleared the way for systematic training in this technique have been given. It is of interest to note that systematic training in this technique still occurs in India today.This process is a peculiar union of memory and perceptive capacities. Essentially, the haphazard memory fund is eliminated for a form of creative and exact thinking or knowledge. This unification of memory and perception has given this paper its name. This learning process has as its aim not the accumulation of knowledge but guidance in correct thinking. It stems from the realization that our perception is conditioned by our memory, that is, the limitations of our knowledge. That conditioning, like ajñāna, prevents us from knowing what we do not know. The transformation involved requires an instantaneous understanding which, while remaining aware of the objects of perception and the process of perception, really centres in the perceiver himself.An old Lapp song brings out the paradox in memory: And its we too, Our memory, memory of ourselves... Disappears, disappears... We remember and we've forgotten. We are both old.The Chandogya states: smaramupāssva Ch. U 7.13.1, devoted yourself to memory. (shrink)

The concept of "practices"--whether of representation, of political or scientific traditions, or of organizational culture--is central to social theory. In this book, Stephen Turner presents the first analysis and critique of the idea of practice as it has developed in the various theoretical traditions of the social sciences and the humanities. Understood broadly as a tacit understanding "shared" by a group, the concept of a practice has a fatal difficulty, Turner argues: there is no plausible mechanism by which a "practice" (...) is transmitted or reproduced. The historical uses of the concept, from Durkheim to Kripke's version of Wittgenstein, provide examples of the contortions that thinkers have been forced into by this problem, and show the ultimate implausibility of the idea. Turner's conclusion sketches a picture of what happens when we do without the notion of a shared practice, and how this bears on social theory and philosophy. It explains why social theory cannot get beyond the stage of constructing fuzzy analogies, and why the standard constructions of the contemporary philosophical problem of relativism depend upon this defective notion. This first book-length critique of practice theory is sure to stir discussion and controversy in a wide range of fields, from philosophy and science studies to sociology, anthropology, literary studies, and political and legal theory. (shrink)

This article argues that all knowledge is inherently local and that localness provides the basis for comparison between indigenous scientific traditions or knowledge production systems. As collective bodies of knowledge, many of the significant differences between knowledge production systems lie in the work involved in creating assemblages from differing practices. Much of the work can be seen in the social strategies and technical devices employed in creating equivalences and connections whereby otherwise heterogeneous and isolated knowledges are (...) enabled to move in space and time from the local site and moment of their production and application to other places and times. In this way contemporary technosciences are compared with the knowledge systems of the medieval mastermasons, the Anasazi, the Inca, the Australian Aborigines and the Pacific navigators. (shrink)

However much the three great traditions of medicine - Galenic, Chinese and Ayurvedic - differed from each other, they had one thing in common: scholarship. The foundational knowledge of each could only be acquired by careful study under teachers relying on ancient texts. Such medical knowledge is special, operating as it does in the realm of the most fundamental human experiences - health, disease, suffering, birth and death - and the credibility of healers is of crucial importance. Because (...) of this, scholarly medical knowledge offers a rich field for the study of different cultural practices in the legitimation of knowledge generally. The contributors to this volume are all specialists in the history or anthropology of these traditions, and their essays range from historical investigations to studies of present-day practices. (shrink)

The article deals with the philosophical problem of the objectivity of knowledge in relation to the ideas and postulates advanced by feminist critics from the 1960s on. To this end, I take the historical perspective into account and present successively selected threads of feminist criticism of the traditional theory of knowledge, followed by selected positive aspects of feminist epistemology. First of all, I discuss feminist criticism of the androcentric research model, which is based on the doctrine of (...) the disembodied, detached objectivity of the subject and object of research as well as of knowledge itself. Next, I present selected feminist approaches to knowledge which constitute cognitively valuable proposals for the transformation of the traditional theory of knowledge through the application in philosophical reflection and research of the feminist research perspective. (shrink)

“Knowledge” in Islam, Muslim culture and philosophy is considered as the key to understanding Muslim civilization, the formation of which took place in interaction with the cultures of peoples of the eastern and western parts of the former Roman Empire. The Byzantine theology and philosophy were of great importance for the points of contact and mutual enrichment of Muslim and Christian cultures in the Middle Ages, influencing the formation of Christian orthodox doctrine and the worldview of the ethnically diverse (...) peoples of the Byzantine oikumene. The phenomenon of “knowledge” in Muslim culture is presented in the article in connection with some contexts of Byzantine culture. “Knowledge”, as well as the categorical space of Muslim culture as a whole, on the one hand, allows us to understand the spirit of Islam as a phenomenon of religion, culture and civilization, and on the other hand, to determine the role and significance of this space in the formation and development of the main directions of Arab-Muslim philosophy formed in the “golden era” of Islam. The article considers the spiritual attitude to the “search for knowledge” in Islam: in the Koran and the Sunnah. Particular attention is paid to the concept of “knowledge” in the Arab-Muslim culture, while it is noted that written culture, book knowledge and education in general were the property of not only a narrow circle of rulers and religious figures in the Arab Caliphate. Within the framework of the categorical space of the Arab Muslim culture and philosophy, it should be borne in mind that the categories of “knowledge” (‘ilm) and “action” ('amal) constitute an inseparable unity within the framework of the Arab Muslim spiritual tradition in the context of the relationship between “theoretical” and “practical” mind. The role of “knowledge” and “action” within the framework of the Arab Muslim philosophical tradition is considered on the example of the teachings of al-Ghazali, who had a huge impact on the development of philosophy both in the Arab East and the European West. Being a key figure in the spiritual history of Islam and Muslim civilization, al-Ghazali considered knowledge not just as a value, but also as a virtue. An ardent champion of the role of reason, he connected theoretical reason with the understanding of spiritual realities that give us various systems of knowledge called sciences. The area of competence of practical reason, which should be based on the theoretical, al-Ghazali associated with human behavior. Practical reason directs human actions based on the will, based on and guided by a moral ideal. Al-Ghazali’s teachings are considered in notions and terms formed and developed in the Middle Ages within the Arab-Muslim culture and reflecting some meanings of such historical type of philosophical culture as the Greek-Byzantine classical Patristics. Al-Ghazali and the Byzantine Church Fathers shared a philosophical and theological understanding of man in his relation to the Creator and the phenomenon of “knowledge”. (shrink)

MacIntyre shares with others, such as John McDowell, a broad commitment in moral epistemology to the centrality of tradition and both regard forms of enculturation as conditions of moral knowledge. Although MacIntyre is critical of the thought that moral reasons are available only to those whose experience of the world is conceptually articulated, he is sympathetic to the idea that the development of subjectivity involves the capacity to appreciate external moral demands. This paper critically examines some aspects of MacIntyre’s (...) account of how knowledge is related to tradition, and suggests ways in which the formation of moral subjectivity involves the ability to experience the world. (shrink)

This paper analyzes the basic issues and concepts concerning the knowledge-centered tradition of Indian philosophical quest. As a matter of fact, the present millennium is different from all other such epochs of human history. There is a strong impression that we have failed in making use of 'information' and 'knowledge' hidden in ancient scriptures for the benefit of humanity. It is in this context that knowledge-centered tradition in the Indian philosophy can be of immense help. This kind (...) of study can properly be done in the light of the intellectual traditions of the Western thinkers along with globalization and postmodern developments. (shrink)

This article sketches how the debate over divine predications should be informed by the medieval Islamicate tradition. We emphasize the focus not only on the metaphysics and language of divine predications by al-Ghazali, Maimonides, and others, but also on the epistemology of divine predications. In particular, we emphasize the importance of a theory that explains not only what it takes to make a divine predication true, but also whether these predications are knowable. The epistemological element is central, because traditional (...) views of theology aim to avoid theological skepticism, which is the view that, even if there are theological truths, these truths are unknowable. We pursue this point by emphasizing the role of substantives in al-Ghazalı’s theory of divine predicates, and Maimonides’s discussion of negative predications. In closing we apply these lessons to some recent discussions of theological predication. (shrink)

The search for 'ecological insights' in venerable Asian traditions of thought prompts questions about how such traditions understood humans in relation to nature. Answers which focus on philosophical and religious ideas may overlook culturally important understandings of people and places articulated within scientific and medical thinking. The paper tentatively explores the prospects for gleaning a form of ethics of place from the study of traditional Hindu and Chinese medical sources. Although there are serious problems with the idea that any (...) unadulterated assimilation from other traditions can take place, these sources can be thought of as incorporating a place-centred ethic. By looking closely at Francis Zimmerman's study of Hindu medicine, it is argued that a poetics of place can be ascribed to Ayurvedic discourses on health and disease. It may be possible to associate a similar poetics with classical Chinese medical worldviews, these being reconcilable with-though not the same as-contemporary ecological understandings of humans in relation to the world. Although no pristine reconstruction of Asian traditions of medical thought can be made, the conclusion of the present paper is that it would be wrong to dismiss these traditions as 'antienvironmental', based purely on the study of philosophical and religious texts. (shrink)