Conservation Convergence: Two Women One Path

Indigenous community knowledge is indeed essential for the sustainable development of community and University-Industry Linkage (UIL) initiatives. It provides valuable local contextualized expertise, engages local indigenous stakeholders, bridges the gap between academia, industry, and the community, incorporates local traditions and indigenous cultural practices, and creates a long-term impact on society, universities, and industries towards achieving sustainable development goals. Therefore, this study aims to examine the existing indigenous knowledge models for sustainable UIL and community development, thereby developing a unique indigenous knowledge model showing how it transforms the UIL and community development to sustainable development through integrated systems nexus. The study utilizes an in-depth literature review as its methodological approach, examining existing data from literature and conceptual frameworks of innovation development models. The results obtained from this comprehensive review indicate that many research findings have portrayed indigenous knowledge as a primitive method of knowledge sharing. However, the findings of this current research, along with a few other studies, demonstrate that indigenous knowledge serves as a foundation and baseline for UIL and community development, aligned with indigenous culture. This allows for the easy communication and diffusion of knowledge to the user community through their native way of life. The findings have also revealed the dynamic interaction among indigenous communities, industry, universities, and government, showing how these stakeholders collaborate synergistically to achieve sustainable development goals for both the community and UIL initiatives. The model is distinctive in that it introduces the Indigenous Quadruple Helix Nexus Model, which provides a novel perspective on contemporary knowledge. This model highlights the interplay and collaboration among indigenous communities, industry, universities, and government, emphasizing the unique contributions and interactions of each stakeholder group in shaping and advancing knowledge in the present context. In conclusion, this study has assessed the existing literature related to indigenous knowledge and its linkage with UIL and introduced a unique helix model that integrated the community, industry, university and government.

The efficacy of indigenous knowledge and local participation has been argued to be some of the pathways to curbing the present indigenous community development impasse. Employing an in-depth qualitative research approach, 32 traditional and community development leaders as well as local government officials were interviewed to ascertain local the present community development paradigms and proposed future pathways. Drawing from local insights and a range of scholarly perspectives this paper assessed how meaningful indigenous knowledge systems and indigenous people can actively engage and sustain community-driven development programmes. Utilizing a process analysis, the paper, established that there is a disconnect between indigenous community knowledge systems, values, norms and other cultural realities and contemporary participatory community development approaches. It further illustrates, the absence of local participation in community development and proposed a framework for the integration of indigenous knowledge systems, institutions and other cultural realities in community-based development programmes to ensure development sustainability.

Teff (Eragrostis tef), a cereal grain included in grass family of Poaceae, diversified and endemic to Ethiopia supports more than 70-75% of Ethiopia's population as staple and co-staple food. Teff farming and processing for food is based on traditional indigenous knowledge of farmers vary in different teff growing areas. The objective of this study was to assess and document traditional knowledge of farmer’s crop rotation and soil fertility improvement for teff farming and utilization practice in east Gojam and West Gojam. Data was collected using structured, semi-structured questionnaire, personal interview, focus group discussion and key informant interview. Then a structured and semi-structured questionnaire was designed to collect information across 20 group informants (100 listed elder informants) who involved in the study from seven districts. The major Teff farming steps, selection teff variety, preparation of farming area, lost teff variety, the role of crop rotation in teff productivity, type of crop used for rotations in soil fertility, role of microbes in soil fertility through crop rotation, the traditional farming equipment, traditional storage and pile making were described. Among the respondents 75% of those in the study area were male and 25% female and almost all study participants were evolved from Amhara ethnic groups that involved in teff farming. Teff variety which were dominant and locally called and recognized by many farmers in East and west Gojm were, Magna, Dabo, Sergegna, Nech Bunign, Godashigne, kuncho, Amerach, Qeytala, Cross 37, Azene, Qomten, Lemma, Nech laba, Avola Bunign, Bose, Yilmana, Etsub, Mure, kora. 100% of respondent used cop rotation for teff farming and productivity. 92% of respondent of east Gojam mostly used, vetch (Lathyrus sativus)’ niger, (Guizotia abyssinica) and 81% of respondant of west Gojam in addiion to vetch (Lathyrus sativus)’ niger, (Guizotia abyssinica) also used chick pea (Cicer arietinum), Barely (Hordeum vulgare) Bean (Phaseolus vulgaris), Pea (Pisum sativum), chickpea (Cicer arietinum), maiz used for crop rotation in teff farm land, 32% respondant also used rotation of different teff cultivar annually to improve their soil fertility and teff productivity. This traditional knowledge in using of legume plant for crop rotation in teff yield and productivity tells us that farmers indirectly keep the balance of soil microbial community especially that plant growth promoting Microbs (PGPR/F) involved in Nitrogen fixation, phosphate solublization, and Phytohormon production, sidrophore production and Antibiotics production.

PurposeLosing indigenous knowledge is to lose the future and impoverish the societies because indigenous knowledge is considered one of the cornerstones and survival of communities, societies and economies. This study, thus, aims to explore and assess the contextual enablers of indigenous knowledge and their role in developing and sustaining the Ewe communities in Ghana.Design/methodology/approachThe qualitative research design, which enabled the researcher to engage the participants in an interview process and observation, was used in this study. It was augmented with a quantitative design using structured questions. Data analysis was guided by the basic principles of grounded theory. The coding system was aided by NVivo to analyze the qualitative data, while the quantitative data was analyzed using the SPSS. Descriptive analysis and graphs were deployed in the presentation of the findings.FindingsThe study discovered that the communities are in possession of several types of indigenous knowledge, ranging from tacit to explicit knowledge, which are embedded in their cultural and traditional systems and unique to every community; the culture of trust among the citizens and motivation to create and share knowledge in communities was high. Same time, family heads, farmer groups, libraries and museums played key roles in the preservation and management of indigenous knowledge in the communities. On the other hand, information officers and institutions like churches and police posts played insignificant roles in the management and preservation of knowledge in the communities just as the absence of a culture of willingness by the community members to create and share knowledge. Additionally, there was an absence of technological infrastructure, platforms, databases and policies to aid the management and preservation of knowledge in the communities. The study concludes that indigenous knowledge plays a vital role in the development and sustainability of communities in Ghana.Practical implicationsCommunity leaders and political leaders need to invest in systems and structures that will promote the management and preservation of indigenous knowledge for the development of the communities and the state as a whole.Originality/valueThe study demonstrates its originality in terms of scope, setting, population and empirical evidence by focusing on the role of indigenous knowledge in the sustainability and development of Ewe communities in Ghana.

The ancient Maya have been accused of destroying their forests yet the Maya forest today is replete with economic value, and contemporary traditional Maya forest gardeners manage and maintain the dominant plant so f the forest for their economic values. Paleoenvironmental reconstructions of the Maya area have relied on the distribution of primarily wind borne pollen in ancient soil deposits, but the majority of these plants are pollinated biotically. An examination of the pollen syndromes of the dominant species of the Maya forest and the forest gardens demonstrates that only one of the dominant plants of the forest today appears in the pollen record of paleoenvironmental soil cores. In contrast, all the herbs and grasses of the high performance milpa, although dominated by maize, are in the pollen record. Rather than deforested, I suggest that the ancient Maya created a mosaic of field to forest, very little of which can be effectively defined in the palynological record.

The Maya forest is a garden, so say the economic botanists. This is the legacy of the ancient Maya who co-created this landscape over millennia. This heritage knowledge attests to the understanding of the Maya civilization as well as our appreciation of the tradition Milpa-forest garden cycle. Indeed, traditional Maya home-gardens are hailed as the most diverse in the world, yet this legacy is practiced in ever fewer numbers. Wise Maya farmers, whose heritage links to the ancient Maya landscape, use the forest as a garden and build utility in their agricultural landscape thought the practice of the Milpa cycle. They have few followers and they know this is the case. Inspired by the development of the El Pilar Archaeological Reserve for Maya Flora and Fauna, a group of Maya farmers joined together as the El Pilar Maya Forest Garden Network developed to promote a school garden in their community, the village Santa Familia Belize. For 10 years, they offer to educate their children and visitors in the strategies and practices of forest gardening, a living art handed down through the ages.

Role of traditional beliefs of Baima Tibetans in biodiversity conservation in China

Purpose: The concept of Ubuntu philosophy, which emphasizes the interconnectedness of humanity and the importance of communal relationships, has gained attention in various fields, including community development. The Sustainable Development Report 2019 points out that the Sustainable Development Goals (SDG) might not be achieved, particularly in sub-Saharan Africa. However, there is a gap in the literature on how Ubuntu philosophy has been applied in practice in community development initiatives. The extent to which Ubuntu philosophy has been applied in community development initiatives in different regions and contexts remains unclear. The main objectives of this study is to focus the Ubuntu philosophy on community development in Iyowa Community.
 Methodology: The research design for this study was qualitative in nature, using a phenomenological approach. The sample size for this study was 30 participants, including community leaders, development practitioners, and community members. Participants will be selected based on their knowledge and experience with Ubuntu philosophy and community development. The study used purposive sampling to select participants who had experience in community development and are familiar with the Ubuntu philosophy.
 Findings: The study found that there was good knowledge of the Ubuntu philosophy among community members. Based on the Ubuntu Philosophy, there was increased collaboration in the community has led to access to resources like water, roads, community security, and other amenities that have aided in community development. There was a mixed feeling on whether the Ubuntu Philosophy had ushered in development in Iyowa Community. While some acknowledge that it has greatly aided in bringing about community development, others believe it has only helped a little, and some feel it has made a small contribution but is not enough. 
 Unique Contribution to Theory, Policy and Practice: In conclusion, the Ubuntu Philosophy has been successful in fostering a sense of unity and collective responsibility among community members, which has enabled them to achieve common goals and support each other during difficult times, and has had a positive impact on community development in Iyowa community and that the government creates an enabling environment for community development initiatives.

South Africa has been regarded as one of the African countries with rich in culture and repository of knowledge referred to as indigenous knowledge. This knowledge is a significant resource which could contribute to the sustainability development of rural communities and society at large. Given that this valuable knowledge is irreplaceable, its promotion and protection is critical. Digital preservation has become a popular method for revitalization and safeguarding indigenous knowledge in recent years. The purpose of this study was to determine how digital preservation can be used in enhancing long-term access to indigenous knowledge for sustainable development of indigenous communities in South Africa. This study used literature review to investigate strategies being established in South Africa and different parts of the world to revitalize and digitally preserve indigenous knowledge for the benefits of indigenous communities. This study established that indigenous knowledge owners and their communities do not have mechanisms and policy being put in place for effective digital preservation of their indigenous knowledge. The study thus recommends that anticolonial strategies and policy in the protection of indigenous knowledge systems be implemented and be the subject of a real training and awareness raising programme for community members.

Financing or channeling is the giving of trust. This means that the achievement given really must be believed to be able to be returned by the recipient of the financing in accordance with the time and terms that have been mutually agreed upon. CSR (Corporate Social Responsibility) is a business commitment to act ethically, operate legally and contribute to improving the quality of life of employees and their families, local communities, and the wider community. The CSR concept involves an active and dynamic partnership between the government, companies and local communities. Micro, Small and Medium Enterprises as well as the Community Development Program, specifically for BUMN companies. This study aims for the author is to be able to determine the effectiveness of the Distribution of Corporate Social Responsibility Funds PT. Jasa Marga in the Partnership and Community Development Program. This study uses a qualitative method. The type of approach that the author uses is a type of qualitative descriptive analysis approach. The data used in this study is primary data. The population in this study is the Jasamarga Nusantara Tollroad Regional Devision as the person in charge of implementing the Jasamarga Nusantara Tollroad Regional Devision program for the Belmera Medan branch in 2020 and recipients of the Corporate Social Responsibility program, namely partnerships and recipients of environmental development assistance. The sample in this study is the Community Social Responsibility Section Head Regional Jasamarga Nusantara Tollroad and implementers. Meanwhile, the recipients of the Corporate Social Responsibility program were 10 respondents from partnerships in the trade, industry and animal husbandry sectors and 4 respondents from community development for religious, educational, and public facilities. The results of this study are the objectives to be achieved in the implementation of the partnership and community development program that have been running. In the community development program, the distribution of this assistance is very effective and efficient. However, the partnership program is still less effective and efficient due to the lack of socialization of the PKBL to the community so that there are still many people who do not know about the program and there are still many constraint factors in terms of loan repayment..

The patenting of biotechnological inventions potentially affects human rights in a number of ways. Human rights to identity and the practice of religion may be affected by the availability of patents on genetically modified human beings (or elements of the human body). Patents as mechanisms for market exclusion affect access to new medicines, including those based on biotechnological innovation. Access to medicines and health care are part of the panoply of human rights.During the past decade, the international community has focused significant attention on the protection of biological diversity and the potential impact of patents and other intellectual property rights on that protection. All of mankind benefits from the preservation of biological diversity. Genetic resource stocks likely will be the source of future agricultural, medicinal and other innovations. The preservation of plant and animal species is important to the functioning and continuing evolution of the Earth’s ecosystem, and therefore to the preservation of human life. While the maintenance of biological diversity is not part of the traditional catalogue of protectable human rights, a generalized human interest in the preservation of such diversity might be considered part of the common human interest in the wellbeing of future generations.Differentiated biological resources are concentrated in a group of megadiverse countries, almost all of which are developing countries. The geographic territories in which such resources are located are often populated by poor indigenous peoples. The exploitation of biological resources from territories inhabited by these individuals has the potential substantially to affect their economic well being. The maintenance of basic human rights, including rights to security, food and shelter, are dependent on a minimum level of economic welfare. The Convention on Biological Diversity (CBD) recognizes sovereign rights over biological resources located within national territories, in part with a view towards assuring that individuals benefit financially from biotechnological inventions derived from such resources. The potential for conflict between the objectives and terms of the CBD and the rules governing the international patent system has been debated since the conclusion of negotiations on the WTO Agreement on Trade-Related Aspects of Intellectual Property Rights (TRIPS Agreement) in late 1993. In 2006 this subject is on the active agenda of the WTO TRIPS Council, and it is being considered at the World Intellectual Property Organization (WIPO).This chapter analyses the relationship between the CBD and the rules governing the international patent system with a view to making a recommendation regarding whether a multilaterally agreed mandatory requirement for disclosure of the source and origin of genetic resources in patent applications would aid in achieving greater complementarity. The chapter concludes that adoption of such a requirement would be useful. This chapter does not expressly address information referred to as ‘traditional knowledge’ except to the extent that such information is relevant to evaluating applications for patents on inventions under the generally applied criteria of patentability. Traditional knowledge may itself be protected as intellectual property distinct from patentable invention.

Traditional knowledge has been used, and is increasingly being used, in a wide range of industries for the development of new products. Increasing awareness of the economic value of biological diversity has resulted in industries seeking to exploit traditional knowledge and biodiversity through opportunistic behaviour (biopiracy). This is also happening in South Africa, where numerous industries are developing new products. Recent advances in the field of biotechnology have created the need for greater intellectual property rights protection. The protection of traditional knowledge has however long been ignored as developed nations and large industries have sought to promote self-serving systems of protection. In this paper the example of an indigenous medicinal plant is used to analyse and describe the extent to which patent and trademark protection is able to protect traditional ethno-botanical knowledge in South Africa. The study therefore aims to contribute to an understanding of the value that traditional knowledge holds for the sustainable development and economic growth of communities, and how such knowledge can be protected.

The Philippines has long been an agricultural country that uses indigenous farming knowledge before the advent of modern technology. Unfortunately, reviewed studies revealed that many approaches and indigenous rice farming knowledge around the world remain undocumented. In such context, this study was implemented to document the traditional rice farming practices and traditions and their lexicons in Cervantes, Ilocos Sur. Through unstructured interviews and observations, the study identified 13 rice farming practices and nine (9) traditions (three rituals and six pammati or superstitious beliefs) of the farmers. The identified farming practices and traditions emerged from the pre-planting to post-harvest activities of the farmers. Hence, the traditional farming remains strong and is flourishing despite the emergence of modernization in agriculture.

The eradication of rural poverty has been a major concern of Third World governments and donor agencies for many decades. Various approaches have been used to eradicate rural poverty. Community Development (CD) emerged as the dominant approach in the early 1950s in many Third World countries, especially in Asia and Latin America. However, the CD movement declined in the 1960s when it was realized that it was not effective in reaching the poor. The French counterpart of CD, animation rurale(AR), was adopted in Francophone countries, especially in Africa in the late 1960s (Geller et al., 1980). Disappointment with the results of CD and AR gave rise to Integrated Rural Development (IRD) and the Basic Needs (BN) approaches in the early 1970s. However, by 1980 many donors had retreated from IRD projects or had redesigned them to give greater attention to agricultural production. A new government was installed in South Africa in April 1994 after more than four decades of apartheid rule. The new government is trying to repair the damage caused by the apartheid regime to the economy and the lives of the people of South Africa. A Reconstruction and Development Program (RDP) has been designed to address the economic, social, and political problems facing the country. The RDP is focusing on many of the same issues - rural poverty and underemployment - that give rise to the CD and IRD programs of the 1950s-1970s. The purpose of this paper is to (a) evaluate that global experience with CD, AR, IRD and BN programs, including their weaknesses and strengths; (b) outline South Africa's RDP; and (c) draw lessons for South Africa from experience with rural development in African and Asian countries. The remainder of the paper is organized into six chapters. Chapters 2-5 examine Africa's and Asia's experience with rural development. Chapter 6 outlines South Africa's RDP. Right lessons drawn from the experience of Asia and Africa with CD, AR, IRD and BN approaches are presented in Chapter 7. A summary of the paper is presented in Chapter 8.

Introduction The evolution of creative city paradigm in the last three decades has dramatically changed the notion of placemaking and the meaning of art and design for urban development in the creative and cultural economy context. Very recently, a spontaneously emerging art district has been exploited by policy actions in many cities, resulting in its presence on the global stage at the UNESCO Creative City Network. The two most common approaches that drive art and design-based development policies are seen in the creative city approach and community development approach (Evans; Murdoch III et al.). The creative city approach aims to contribute to economic development by focussing on the economic role of art and design (Florida; Murdoch III et al.). The community development approach, on the other hand, is seen as an important factor for social benefit and democratic development (Murdoch III et al.; Grodach; Markusen and Gadwa). Grassroots arts movements and community arts organisations, in the community development approach, support the arts as a low-income community involvement and development initiative (Murdoch III et al.). According to Grodach, public spaces and art and design spaces have three main roles in community development, and are built on local assets to increase community engagement, interaction, and participation. Despite the vast range of economic considerations in the current literature, it remains unclear how creative placemaking through arts, crafts, and design operates in the context of creative cities. Particularly, there is a need for a more comprehensive perspective of how creative placemaking contributes to art district development. Economic competition among creative cities has increased, especially since neoliberal policies diffused to the urban agenda. The city of Izmir, located in the Aegean coast of Turkey, being one of the world's top 130 cities (Tekeli), contributes to globalisation of the region and occupies a unique position in Turkey’s democratic history. Regarding the global arena, Izmir has reformulated its governmental structure in the making of places, with particular neighbourhoods seeking to increase their attractiveness to the creative class, support the creative industries, and to become a ‘Creative City’. Since the Culture and Art Workshop in 2009, when the Izmir Metropolitan Municipality established a creative city vision to serve as a high point in a democratic era, in particular involving elements of culture and creativity of importance for local and global actors, there has been a series of programs with different design strategies and governance mechanisms, such as the design projects (e.g. Izmir Sea Project and Izmir History Project, and History Design Workshop), formations (e.g. establishment of Izmir Mediterranean Academy with branches of history, design, ecology, culture, and arts in 2013), events and organisations (e.g. Good Design Izmir in 2016, 5th World Design Talks by the World Design Organization [WDO] in 2018), and applications for candidacy (e.g. for the World Design Capital title 2020, and UNESCO Creative Cities Network in 2019). The purpose of this article is to explore the drivers for art and design-based development in the urban environment through the lens of creative placemaking, and how this is practiced by creative class grassroots initiatives in cities such as Izmir, Turkey, which was shortlisted in the Creative City Network competition in 2019. The methodology is built on 1) a framework analysis through the research on art and design districts and the utilisation of creative placemaking, and 2) a field study exploring the creative placemaking drivers in an emerging art district, Darağaç, in Izmir. The field study is composed of site visits, visual mappings, the use of snowball sampling to reach the creative class, and structured interviews. The framework analysis findings suggest a set of creative placemaking drivers for art and design-based developments, and the case study findings present implications for future policies for integration of localised initiatives into the creative city framework. Framework Analysis The practice of creative cities applies one-size-fits-all strategies based on tangible and intangible characteristics to attract talent and support economic growth, whereas creative placemaking offers some crucial approaches to contribute to a locale's success and involvement in larger-scale plans. Therefore, placemaking appears as a phenomenological process that explains a sense of place, attachments, and, more broadly, the interaction between a region and its inhabitants (Mengi and Guaralda). The term ‘creative placemaking’ was first used by economist Ann Markusen and art consultant Anne Gadwa in the 2010 White Paper of the National Endowment for the Arts, as a solution when cities, suburbs, and small towns are faced with structural changes and displacement. Creative placemaking aims to revitalise space and economic development with creative initiatives. Markusen and Gadwa argue that creative placemaking provides gains in areas such as innovative products and services, livability, diversity, jobs, and income opportunities. Creative placemaking is also defined as a community-participatory tool to strengthen and enrich the identity of a place as well as development of a place. Community identity enables local assets to build trust and relationships (Kelkar et al.) while exploiting social and civic fabric that brings out the local character and narratives (Borrup). Moreover, Redaelli formulates creative placemaking as an innovative way of thinking for solving community problems that utilises the creative power of art and artists. From an economic perspective, Gallagher et al. point out that creative placemaking can happen in communities of any size and uses art and cross-sector collaboration to benefit the space. Creative placemaking through cross-sector collaboration is directly related to political ideology, social division, community size, resource limitations, and capacity of arts organisations. The theoretical discussion derived from the literature enables us to reconsider the use of creative placemaking approaches for creative city strategies and provides a framework that brings the most significant drivers of creative placemaking, especially for art and design-based strategies in urban environments (Table 1). Drivers Indicators Creative Practices Products Artworks Events Festivals Cultural Production Local Assets Local Knowledge Context Listening & Gathering Stories Knowledge & Skill Exchange Creativity Exchange Experiential Learning Community Involvement Co-Creation Collaboration Creative Placemakers Artists Designers Craftspeople Resident of the Community Local Audience Virtual Platform Archive/Publications Creativity Productivity Collectivity Spatial Environment Neighbourhood Streets Place Identity Digital Hub Atelier Digital Studio/Maker Space Art Galleries Exhibition Spaces Art Equipment Maker/Supplier Meeting Place/Third Place Institutional Support Networking Platform for Dialogue Space for Exhibition Publicity Public Fund Private Fund Philanthropists Sponsorship Education Institutions Art Institutions Art Organisations Non-Government Organisations Government Table 1: Major drivers of creative placemaking. Creative Practices, as the first driver, aim to describe tangible outputs such as products, works of art, events, and festivals. Wyckoff defines projects and activities involving art, culture, and creative thinking as the driving forces of creative placemaking to create collective memory. In this regard, Mutero et al. emphasise the importance of listening and gathering stories, in which it associates definitions such as community, local knowledge, and context. Describing community participation as a tool to improve the development of a place, Kelkar et al. mention that it helps to change the perception of the community. In this context, it creates trust and relationships while building community identity and sense of belonging. Creative Placemakers, as the second driver, represent actors in creative placemaking. One of the six drivers suggested by Markusen and Gadwa for creating a successful place are the creative initiators. Borrup, on the other hand, underlines the role of crucial actors, named as creative placemakers, such as city planners, developers, artists, local policy makers. neighbourhood residents, and local audiences, who also take part in creative practices guided by artists, designers, and craftspeople. According to Gaumer et al. and Schupbach, local actors must be involved as partners to realise more effective successful creative placemaking practices. Similarly, Kelkar et al. argue that the relationships that are built on the collaborative nature of involving actors transform productivity and create social capital. Spatial Environment, as the third driver, focusses on the spaces of creative practices. Spatial environments can be referred to at different scales, such as the digital hubs, ateliers, maker spaces, and event areas such as art galleries and exhibition areas that bring creative placemakers together and enable them to produce together. According to Ellery et al., such spaces enhance the use of public spaces while providing a sense of aesthetics, security, and community. Wyckoff lists drivers of creative placemaking as art spaces where artistic, cultural, and creative projects take place, work and living spaces for the creative class, art, culture, and entertainment activities. Institutional Support, as the fourth driver, underlines the expectations of creative placemakers from institutions. The institutional support through networking provides a platform for creative placemakers to establish dialogue as well as opportunities for exhibition areas and performances. The importance of the support of institutions and organisations s