Science topics: Traditional Knowledge
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Traditional Knowledge - Science topic
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Questions related to Traditional Knowledge
Is anyone interested in the "book project" on the theme
1. Ethno-phytochemistry
2. Ethnomedicine
3. Traditional healing practices
4. Ethno-magicobotany
5. Traditional beverages
6. Traditional knowledge on early warning of natural calamities based on plant or animal behaviors....etc.
7. Feminine foods..
8. You may add...
The IPBES assessment "Options for delivering sustainable approaches to health” is looking for examples where programs and policies have included indigenous and local knowledge. If you know some examples even are not fully documented your contribution will be appreciated.
(Add your answers in english, spanish, or french).
Thanks
Almost all educational institutions worldwide were shut down due to spread of pandemic. Teaching and learning restored to online platforms. Institution with innovative strategies survived their educational attainment of learners. Those who couldn't pace with it had to suffer serious learning crisis. Pandemic has been a big blow for developing economies where there is great shortage of latest advanced technology and digital infrastructure. Certainly, the covid virus has challenged the ongoing traditional practices and situations in education. Time demands new developments and interventions in teaching and learning. It's a big task for developing or under developed countries. What do you think how the pandemic has interrupted the conventional mode of learning? What new educational demands it has posed before the world? Your valuable knowledge and experience will enrich the asked query. It shall also be beneficial for the novel researchers working on these issues.
Thanking in advance.
Since climate change has become more common day by day, how it affects different communities differently.
What and how community-led intersectional adaption should be?
How can local traditional knowledge and practice be considered a scientific solution in our (academic researcher) climate change research?
Ecosystem services and Indigenous and Local knowledge
Please share W category Journal on Ethnobotany and Traditional knowledge which publish free of cost?
I want to know whether it is right to take copyright by a non-tribe on the traditional knowledge of the tribal community.
Traditional knowledge (TK) is knowledge, know-how, skills and practices that are developed, sustained and passed on from generation to generation within a community, often forming part of its cultural or spiritual identity.
It is still relevant in the modern scientific world and how?
While going through some publications on Polyherbal formulation for the management of diabetes, I encountered a publication where goat pancreas is used as one of the ingredients in addition to plants and calcified mussel cells. Can anyone tell me the relevance of goat pancreas and also how it can be called a polyherbal formulation?
Here is the link for the paper
I was wondering is it possible to map Traditional Knowledge (TK) of a bigger region (say staus of TK) on the basis of sampling in a smaller region through Arc GIS and modelling? Say we sampled in few villages of a block and we want to show a heat map of TEK for whole block or district. If yes which tool would be the best and what parameters (like distance from road head, availability of resources, population etc.) should always be considered in the same. It would be great if someone can give a step-wise illustration or recommend some good papers on the same.
Thanks in advance.
Turmeric is a golden spice famous for its culinary use in Asian cuisine. Its use has not been limited to lucrative food preparation since antiquity. Curcumin, one of the highly valued natural compounds, underlies the use of turmeric-based formula in traditional medicine. Can we find any systemic area which lacks curcumin-directed traditional knowledge or scientific evidence of curcumin-based research? So, why this nature's gift still could not find its way to conventional medicine?
during my thematic researches on several regions in the world, and on the case study on which I worked in situ, the observation was of the fact that the system arcs, vaults and domes, could resist the earthquake.
I presented explanations, but are there any of you who have proved it with other methods?
I'm interested in the indigenous plants and their uses by the traditional owners of the land by the Wathaurong tribe (Greater Geelong area).
Medicinal uses of the herb Clinacanthus nutans and the scientific studies carried out on the plant.
General observations reveal that the built environment in our traditional settlements have undergone major transformations in the past few decades ,where scientific and technological advancements has been one important factor for the transformations with respect to architecture. The rapid ‘modernization’ as we call it, has often led to clashes between the traditional values and the new imported ideas.
Aishwarya Tipnis in her book 'Vernacular Traditions Contemporary Architecture (2012) mentions that when buildings (traditional) fail to meet the basic requirements of contemporary standards, conflicts arise and often lead to redundancy , vacancy and overcrowding.
My PhD research is an attempt to investigate such conflicts wrt traditional and contemporary architecture. The attached images are from case studies in India. But how do we study a conflict with respect to architecture?
Please share your views and also links to any research papers, journals, books etc related to the topic.
Are there any publications about ethnobotany or archaeobotany? Thanks, Yvette
Traditional knowledge is useful for scientist.
Since the publication of Linda Tuhiwai Smith's book (Decolonizing Methodologies - Research and Indigenous Peoples), researchers are increasingly aware of the importance of adopting decolonized research methodologies. However, although one might understand the concept, it can prove somewhat difficult to implement in a research project. I would be interested to know about concrete examples where researchers and indigenous/aboriginal/native people have developed effective ways to decolonize research.
We have a project looking at the diet of people living traditional lifestyles that aims to determine the prey species they preferentially hunt and kill. We are looking for published studies and unpublished datasets that have information on the species killed by people and, ideally, the actual or relative abundance of the prey in the wildlife communities at the study site. Please contact us if you have information.
As per the definition of traditional knowledge it is a knowledge which is transferred orally through generations but the basic question is how to measure the transfer rate and when to consider it intact, eroded or eroding fast/slow. What percent of knowledge should be their in different age classes and age groups. Are there any studies which suggest the solution for it. What should be the correct pattern. I would also appreciate if anyone could forward me papers on traditional knowledge indicators.
Thanks in advance
Naveen
1. Do you find yourself displaying bias against traditional knowledge and practices?
2. Do you readily incorporate traditional knowledge into your research?
3. Have you made significant efforts to find traditional equivalents to concepts and practices in your field?
I'm completing a comparison study as to the effects of digital advertising compared to more traditional methods of advertising. Ultimately, I want to assess how the advertising industry has changed. What aspects do you feel are lacking research in this area?
I want some good references in which the methodology is based on collection of data from the tentative traditional knowledge holders only which were identified after a reconnaissance survey eg. TK related to healthcare collected from the knowledge holders of the community who were thought to be knowledgeable by other community members. I am looking for a standard methodology if any can the Key Informant survey be taken as base as proposed by WHO for it? Kindly provide me some more references.
Thanking in advance
In the subject research:
Can I use a combination of the following three approaches: 1) Phenomenology, 2) Ethnography, and 3) Case Study?
Would this combination help in easing the research or complicating it?
The Kashechewan community in Northern Ontario (located at the southwestern James Bay) has been frequently experiencing (5-6 flooding events in the past 8-10 years) the flooding events, which is linked to climate change. I would like to examine climate change impacts on the community. In addition, I would like to explore potential (new) opportunities that may arise from climate change for adaptation. This mean not just focusing on the negative impacts of climate change. But also focusing on new opportunities for adaptation. I would also like to explore what contribution Traditional Knowledge and Indigenous Culture can make to reduce the climate change effects and help in its adaptation.
I was going through some papers to search for the time-period by which a practice is regarded as traditional practice or traditional knowledge but I was not satisfied by the facts as many of the workers believe that a practice being practised by more than 150 years is traditional knowledge but is there any definition or evidence (publication) which clearly differentiates local knowledge and traditional knowledge? Or which clearly differentiates traditional knowledge and recent knowledge. How is a knowledge clearly regarded as traditional knowledge as most of the people don't know the exact period by which they are practising the same thing? Any suggestions
Thanks in advance
I am seeking your responses for my research project. I am interested, your voice relating to Indigenous community. Any help will be greatly appreciated
Dear colleagues
I am working on documentation of TEK of ethenic communities of Hiamalaya. Can anyone suggest me some standard methodology (if any) to document the Traditional knowledge of a community.
Thanks and Regards
Amongst three cross-border communities in East Africa, food that is ready to be eaten may be classified in accordance to its taste and flavor of sour-to-bitter, bland-to-rancid and other community elliptic identification parameters.
I am synthesising thousands of pages of her life's work, but would like to know more about her.
We are writing a paper on local knowledge in which we want to compare knowledge differences between male and female or young and older participants. We do not want to make use of a individual test format, but preferably a focus group discussion to enhance individual and group learning while gaining insights on knowledge levels.
I'm looking authors who relate agroecology with indigenous traditional knowledge specially related to the amazonian indigenous groups.
I'm including everything from decorative use of teeth, use of leather for shields etc., through ritual and medicinal uses. I've uploaded a summary table of what I have already - added to researchgate as unpublished research.
I am completing a state of the art for my doctoral thesis on valuation of traditional knowledge in the Colombian Amazon. I am interested in making a deconstruction of the concept of traditional knowledge that occurs in the discourses of local organizations and institutions that instrumentalize it on specific projects.
How rational is to use/refer the non-native and non-indigenous plants interchangeably?
How could one evaluate the haematinic activity of Lauha Bhasma using in vitro techniques?
I'm interested in comparing Indigenous research methods with other ancient cultures. Indigenous research methods are relatively well documented for Australian Aboriginals, New Zealand Maori and North American Indians. I was hoping to locate examples of other non-Western (non-Eurocentric) research methods used by cultures, such as China, Africa, South America, India etc. For example, what methodology did the Chinese use to develop their knowledge of Chinese medicine? I realise these methods may not have been documented or may be in a non-English language. Any leads would be helpful at this stage.
My research investigates how well Aboriginal traditional knowledge has been collected and integrated into the many components of environmental assessments in Canada. I am also considering other countries that illustrate good examples.
Do you need to use only qualitative methods in collecting data on indigenous / Traditional Knowledge in the area of water governance? and if you use the mixed method is it appropriate?
I need information or some articles on data collection with Traditional Knowledge in water resources governance, policy and practices.
I have some funds to study traditional knowledge of immigrant groups in urban settings. The references are scarce.
I'm working on Agrobiodiversity fairs in the Colombian Amazon, like a strategy to empower local communities and strengthen their traditional knowledge.
My interest is about agrobiodiversity local markets in peasants and indigenous societies and its relations with traditional knowledge. I´m working in the colombian Amazonia with some indeginous groups interested on empower traditional knowledge through exchange and agrobiodiversity local markets.
I’m writing a research project on Tangible Cultural Expressions (TCEs), in particular on the social, economic and political issues posed by their production, use, commercialisation, and status as intellectual property. TCE include a broad range of folk art, including wood carving, baskets, textiles and folk costumes. The proposed research, taking as axiomatic the importance of material culture in shaping and expressing ethnicity, focuses on the processes through which some objects but not others become markers of ethnic distinction, and through which some of those objects become embroiled in controversies over intellectual property rights.
Much of the research to date on the conversion of cultural expressions into intellectual property has been largely theoretical, based on secondary ethnographies, and concerned primarily with the theoretical, ethical, and practical implications of commodification of the historical past or of intangible cultural heritage. Of the few studies based on observation and real-world data (e.g. Thuen 2004; Eriksen 2004; Chaumeil 2009; Brown & Nicholas 2012), almost all have been limited to one or two societies. To date, all researchers states that has been very limited application of conventional law in the protection of the intellectual property of expressions of traditional knowledge and culture because they generally fall outside the protection of copyrights and patents. ¿Do you know examples of TCE protected by intellectual property rights? ¿How western statute and customary law do or do not protect intellectual property?.
The importance of integration of Traditional Ecological Knowledge (TEK) into western scientific knowledge system (WS) in NRM has been globally recognised. There has been a lot of research exploring the Indigenous traditional knowledge for environmental management. While sharing many research topics such as environmental philosophy in Indigenous culture and Indigenous participation, the research in different parts of world would have different focuses and interests. For example, in central Australia, where Indigenous people have always a close connection with the desert, such Indigenous traditional knowledge is closely associated with “desert knowledge”. In Taiwan, many studies focus on the relations (including conflicts) between indigenous traditional knowledge and modern environmental management approaches. In China, a lot of studies have concentrated on traditional knowledge protection.
It is believed that the indigenous knowledge from different indigenous communities in different countries would have some differences and similarities. Different researchers from different cultural backgrounds would also have different observations and perspectives on these issues. A comparative study, which involves researchers from different backgrounds, therefore, would be helpful to understand different indigenous cultures and therefore contribute to the integration of traditional knowledge into modern sciences to find the solutions for global environmental crises.
However, there are still some key issues associated with such comparative study, such as: distinction of the role of TEK in NRM and the implication of integration of TEK into WS for NRM practice, research/practice gaps, and appropriate approaches….
Therefore I would like to ask these questions and expect to get answers, comments and ideas from you. Thank you.
1) How do you say the role of TEK in NRM and the implication of integration of TEK into WS for NRM practice? Any examples?
2) What should be done in future research to bridge different TEKs to contribute to fighting against global environmental crises? What are research gaps here?
3) What do you think appropriate approaches /methodologies for such comparative study would be?
Traditional knowledge has been defined as 'the cumulative and dynamic body of knowledge, know-how and representations possessed by peoples with long histories of interaction with their natural milieu. It is intimately tied to language, social relations, spirituality and worldview, and is generally held collectively. Too often, it is simplistically conceived as a pale reflection of mainstream knowledge, in particular, Science.' (UNESCO: 2006)
Indigenous knowledge is the local knowledge that is unique to a given culture or society and which is usually passed down from generation to generation, by word of mouth. It is the basis for agriculture, fishing, health care, food preparation, education, carpentry, tool making, environmental conservation and a host of other activities. (SLARCIK: 1996: vii) Indigenous knowledge is the traditional knowledge of indigenous peoples, or local knowledge particular to an area, region or country, etc. Thus all indigenous peoples are traditional knowledge holders, yet all traditional knowledge-holders are not indigenous. (UNESCO: 2006) Then who are the traditional knowledge holders who are not indigenous?
References-
UNESCO (2006) Traditional Knowledge http://www.unesco.org/bpi/pdf/memobpi48_tradknowledge_en.pdf (last retrieved: 3 Feb 2013)
Sri Lanka Resource Centre for Indigenous Knowledge (1996) Proceedings of the First National Symposium on Indigenous Knowledge and Sustainable Development. March 19-20, 1994. Colombo: Sri Lanka Resource Centre for Indigenous Knowledge (SLRCIK)
Many of the thousands of indigenous languages in the world do not have a word for "wild" or any of its relatives -- wildness, wilderness, wilding, etc. -- in their vocabulary. Do you know any examples of indigenous languages that do?
In Hungary free mushroom inspection is available in the major market places funded by the local government. Everybody knows that and uses this service. This also results in harvesting every mushrooms in the belief the expert will select the bad ones out.
In Canada, aboriginal people have developed a set of principles to govern data ownership, control, access, and possession (the OCAP principles, see the attached link for more information). I would like to know of concrete examples where these principles have been applied to research project, whether it worked or not. Of particular interest to me are examples detailing what has helped in the implementation of the OCAP principles, and what barriers can be encountered (and, if known, how can these barriers be overcome).
I am interested in insights from studies that have looked at how local culture can be understood and built upon to enable appropriate development. My research is in the field of climate change adaptation, but I am interested in insights drawn from other disciplinary literature. I believe that understanding, and respectfully and appropriately engaging with local cultural forms is an imperative in developing effective, sustainable and culturally appropriate adaptation strategies. If planning does not take into account local cultural forms then the resultant strategies are likely to be ineffective, maladaptive and oppressive, and can lead to further disdain and distrust from local community towards the 'development sector'.
I want to see the relationship between plants and people (how indigenous plants and non-indigenous people or non-indigenous plants and indigenous people are interrelated). Again how do non-indigenous people deal with primary sites and indigenous people deal with secondary sites?
Locals of the Mekong river like living in their houses on river with low quality of life condition than on the mainland.
I'm travelling 8 months through California (sept.-november), Chile (Aysen Region) (november-january) and Malaysia (february-april) to learn about uses for wild plants.
In France, I used to teach wild local plant uses and theoretical and practical botany to adults in a private school (5 years). I also spent 3 months in Togo studying traditional medical practices. I now wish to extend my projects, in part to understand the feeding and healing patterns of traditional societies (fixed or nomadic).
Please let me know if you are interested in these ideas. I'm always glad to meet people to share with.
Local consequences of global climate change are difficult to predict. At the same time, climate is changing with consequences experienced by certain groups of population (e.g., subsistence farmers). This may include invasions of unusual pests, or failure of certain traditional practices. What protocol can be used to document and analyze this new experience?
I am a cultural anthropologist and work with traditional knowledge from oral sources. I'd like to know about the experience of research and methods in the application of oral sources / qualitative research in climatic change adaptation and mitigation, possibly in the so called 'developed countries' (i.e. Europe, North America, Australia etc.)
During interview with the local informants/traditional healers what are the questions that are usually asked?
A traditional healer is a person who is recognized by the community in which he lives as competent to provide traditional health care. They usually practices healing from generation to generation and uses traditional healing methods and medicine that are not scientifically tested. Most of these treatment methods are orally transmitted and have not been documented.
The knowledge of the traditional healers in Sri Lanka is currently tested by the Ministry of Indigenous Medicine by conducting a written and an oral test. The testers are usually Indigenous Medical Doctors who have scientifically studied Ayurveda, Siddha or Unani and have passed out from University.
My concern is whether such system of assessing traditional healers could really assess the knowledge of the healers? and What are the concerns in assessing the knowledge of the traditional healer who doesn't have a mainstream academic education in healing.
Colonizer’s objective of providing a Western Education was to promote cultural assimilation by introducing English way of life and English value system. Aim of such education system is to form a class of persons “Indian in colour, but English in taste, in opinion, in morals and intellect.” (Coomaraswamy A: 1946) The colonial Government and Missionary education alienated the young generations from traditional cultures, including religion, value system, language, literature, social occupational structure, and dress sense, making them “captive minds” of colonizers. (Alatas: 1974)
As long as the colonized nations follow the western education system, they will not be able to revive traditional knowledge or to safeguard cultural identity.
How can we introduce alternative forms of education? Is it practical in a world of increased globalization and homogenization?
Notes and References-
Ananda Kethish Coomaraswamy (1946) ‘Indian Culture and English Influence: An Address to Indian Students and Their Friends’, Massachusetts Institute of Technology, January 1944. New York: Orientalia. (P:31)
‘The Captive Mind’ according to Syed Hussein Alatas (1974) is ‘uncritical and imitative mind dominated by external sources, whose thinking is deflected from an independent perspective (P: 692) Quoted in Alatas, Syed Farid (2006) Alternative Discourses in Asian Social Science: Responses to Eurocentrism. New Delhi: Sage Publications (P.47)
What is the difference between 'Traditional Knowledge' and 'Civilizational Knowledge'? What is the most appropriate term?
I'm a cultural anthropologist, I work on traditional knowledges and intangible cultural heritages. My main sources of data are audio and video recording that I analyse with a qualitative analysis software (I use Transana http://www.transana.org, but i can change if needed). I need to integrate the data from the qualitative analysis (video, audio, text and categories) in a GIS. I know that I can 'cut' clip video or audio clip and insert in the GIS like photos and text. But I need to keep clip in the context of registration for different motivation: 1. for interpretative purpose 2. Because the analysis will be a continuous progress. 3. the database of video recording is big and growing (more than 100 hours).
I'd like to use software for the analysis, coding the content, integrate the coding with the georefererentiation (i.e. recording place, cited place in the account, area of influence of the knowledge ecc.) and connect with a GIS for a visual representation. I try to explain: I.e. I have 50hours of interviews on traditional land use and ethnobotanic knowledge. Some of the information will be used for traditional land right, other for sustainable management, other for food security and food sovereignty ecc. One of the query could be: let me see all the sentences about the ethnobotanical knowledge (that will have some sub categories, food, medicinal, symbolic ecc. ) on a specific plant species, and which area is connected with the single account. Or may be all the accounts about a traditional use of a specific area.
I posted another similar question: https://www.researchgate.net/post/Suggestions_for_Integration_and_representation_of_intangible_heritage_information_in_GIS11
I have to integrate information from intangible cultural heritages and traditional knowledges in GIS: I'm searching for experiences, articles or ideas for graphical representation.
This question is related with : http://www.researchgate.net/post/There_are_experiences_of_databases_integration_between_qualitative_data_analysis_software_and_GIS?
