Indigenous Traditional Knowledge for Rice Cultivation in Uttarakhand

This dissertation arises out of deep concerns over how Indigenous Intellectual Property and Traditional Knowledge should be ethically accessed and used and reviews existing mechanisms of protection. It focuses on how Indigenous Intellectual Property and Traditional Knowledge should best be ethically, legislatively and legally treated in the public domain and in other public usage - and what mechanisms are required to protect it - particularly regarding Indigenous cultural expression. The dissertation argues that existing regimes of protection - such as copyright, patent, trade secrets, trademark, commercial law, and international regulation and convents - do not provide adequate protection for certain forms of Indigenous Intellectual Property and Traditional Knowledge; and that, therefore, new systems of protection need to be considered, developed and implemented. The purposes of this dissertation are: 1) to outline and establish principles in the use of Indigenous Traditional Knowledge for commercial, industrial, and other public purposes, and in cultural practice, artworks and other tangible and intangible cultural expressions; 2) to establish theoretical frameworks on Indigenous peoples' transformation of Traditional Knowledge through their cultural practice; and 3) to develop useful models and concepts to regulate the use of Traditional Knowledge by third parties in the contemporary contexts. In order to achieve these purposes, this dissertation will review the history of Indigenous and European knowledge systems and the interface between the two systems. It will also examine the development of Indigenous, national and International regulatory mechanisms and how the current discourse is evolving at these levels.

There is a limited number of studies describing the situation and importance of current or potential usage of the local and indigenous traditional environmental knowledge in the region of Northern Nicaragua. To fill this gap, the author supported by a local team conducted the participative research in this rather neglected Central American region, concretely in the northern area of the aspiring Rio Coco Geopark. The purpose of this research was to identify the local and indigenous knowledge regarding the present and traditional use of natural resources including land use and to analyse the contribution and potential of the usage of this knowledge for the local development sustainability. The practical long-term impact of this research is expected mainly in the form of enhancement of the local geotourism sustainability. The research process itself was of the same importance as its results, especially the involvement of the local and indigenous people. In this participative research, young local and indigenous people obtained training and served as co-investigators who later interviewed representatives of the local households. The other field methods included life history of elders, discussions in the focal groups involving common people from local communities as well as the mapping and photo-documentation of the identified local and indigenous traditional environmental knowledge. The participative character of the research process not only facilitated the data collection and validation but also supported the revival of the community memory and revitalization of its cultural and natural identity. The research findings point out that the more distant and more dispersed are the local settlements the better conserved local and indigenous knowledge regarding the traditional land use and other use of natural resources is. Among the best-conserved local and indigenous traditional environmental knowledge in the northern area of the aspiring Rio Coco Geopark was the usage of the earth material and plants. The local indigenous people are not expressing and transmitting the spiritual dimension of their traditional environmental knowledge (sacred times or sites, rites, rituals or taboos regarding the traditional land use and other use of natural resources) anymore because they were experiencing a continuous repression realized by the dominant (colonial) society in the past. They are not accustomed to appreciating the aesthetic values of the landscape as do visitors, but they are open to share their authentic life with them. The majority of the identified traditional land use and the use of the other natural resources as well as related traditional environmental knowledge in the researched northern region of the aspiring Rio Coco Geopark seems to be more sustainable than the present land use practices and the use of natural resources generally for agriculture, medicine, constructions etc. The local communities should dedicate much more attention and efforts to conserve, transmit and use this local and indigenous traditional environmental knowledge to enhance the sustainability of their development as well as geotourism emerging in this part of the aspiring geopark.

Indigenous knowledge is the knowledge of the indigenous people inhabiting different geographical regions of the world with their own language, culture, tradition, belief, folklore, rites and rituals. Indigenous knowledge so developed is based on necessities, instinct, curiosity and observations of ethnic groups to mitigate the immediate situations. Eventually, this local knowledge in course of time gets socially accepted and validated which finally inters into the social life and subsequently become the Indigenous Traditional Knowledge (ITK) of the society as a whole. As such, scientist in this knowledge base economy who are in research of new ideas and innovations expect that indigenous knowledge may hold significant message which may be of use to remedy the deficiencies in modern agricultural and environment related issues. There is a need for studying and documenting traditional knowledge in different ecological and cultural environments. Several researchers are working on ITK in different fields of agriculture and allied sectors. There is a demand for a standard book on the overview of ITK. This book is designed in such a way that will give an overview of ITK, the differences between Science & ITK, different tools and techniques used in ITK, classification, importance & utilization of ITK, and recent ongoing researches on ITK in different parts of India. The objective of this book is to encourage the study of ethnic knowledge in different field of agriculture and allied sector. It is also an attempt to circulate amongst a larger group of readers regarding the importance of indigenous knowledge in scientific world. This book will, perhaps, be well received in all the Agricultural Universities, Animal Husbandry & Fisheries University, State Govt. Agri-allied Departments, Private and Public Sector Institutions where training, teaching, research and extension of agri-allied sector is undertaken.

The North East Indian Himalayan Region (NEIHR) is bestowed with unique ethnicity and highly diversified biodiversity (flora and fauna) that are inherent to this region and inquisitive traditional practices. The region is a conservatory of indigenous knowledge and practices. NE agriculture has its own merit, demerit, diversity and complex system which distinguishes it from the mainland agriculture of the country. Indigenous knowledge used in agriculture in various parts of Manipur is still less explored. Keeping this as the foremost point, survey was undertaken for collecting information on traditional knowledge in 8 districts of 15 villages of Manipur for identifying the different indigenous traditional knowledge (ITK) used in agriculture. Each district was surveyed and from each selected locality and interviewed through questionnaires for collecting relevant information on ITKs used in agriculture. Initially the detail information was collected from respondent farmers and further validated by triangulation method. 15 number of ITK has been documented and validated by triangulation method. There is a strong requisite to document and validate ITK before it gets lost with time. So, indigenous and modern approach may be combined as the so called “technology blending” for the evolution of new technology.

Rice cultivation always remains significant for food and livelihood security. The predictions of increasing water deficiency under a changing climate and escalating labor shortages in agriculture have brought a paradigm swing in rice cultivation from conventionally flooded transplanting to direct-seeded rice (DSR). DSR cultivation can potentially address the concerns of diminishing natural resources and mounting production costs in the establishment of transplanted rice. The transition towards DSR saves water, reduces duration to maturity as well as labor required, and reduces negative environmental footprints. Despite all these recompenses, the potential yield losses through enormous weed menaces under DSR remains a challenge and may reduce yield by up to 50%. In this review, we examine the extent of weed infestation, weed shift and the losses in dry DSR (DDSR). Various regional and global scientific efforts made under DDSR have been assessed in the present and the smart weed-management strategies suggested can be adopted after scrutiny. Integration of different weed management approaches, namely prevention, cultural, mechanical, and chemical, have been discussed, which can pave the way for worldwide adoption of DDSR, especially in South Asia. In Asia, 22% of the acreage of total rice cultivation is under DSR and the region-specific integration of these weed-management approaches might reduce herbicide use in these areas by up to 50%.

This paper explores the Learned Lessons from traditional Yemeni Architecture Towards Sustainable Architecture. It highlights how the local context influences the traditional architecture in Sanaa city and different regions of Yemen and Arab regions, according to nature, climatic conditions, culture, traditional values, and indigenous knowledge. Overview for sustainability during the twentieth century, sustainability and the Islam perspective in the Arab region, and selected the traditional architecture in Yemen as a case study. In addition to the analysis analyzed the city's urban form and the traditional house in Sana’a city, the design and elements of the house; spatial organization, construction systems and building materials, and window openings. Ornaments and sewerage systems. The study summarizes the aspects of sustainability in the traditional house in different regions in Yemen as an indigenous traditional knowledge for sustainable architecture. In conclusion, the traditional houses in the house in Yemen, designed according to the local context and indigenous traditional knowledge, have influenced traditional Yemeni architecture; the house elements and design fulfills sustainable requirements and positively impact the city's environmental, economic, and social aspects. Furthermore, it is considered a learned lesson from traditional architectural heritage and indigenous traditional knowledge toward sustainable architecture.

In their paper Ramos de Robles, Gariby-Chavez and Curiel-Ballesteros offer that indigenous traditional knowledge (IK) concerning edible wild plants in Mexico, part of the historic culture, is fading through successive generations. Furthermore, they argue that a return to this knowledge which proved valuable for many ancestors is desperately needed in modern times. I agree that this deficit is alarming and wish to add to the discourse by problematizing the tensions between IK and western science (WS). While attempts to consider IK in WS have been documented in the literature, especially with respect to environmental concerns, the fear is that IK will be subsumed under WS, and considered only to the degree that the former confirms the latter. I urge for the consideration of both ways of knowing if we are to advance on the problems and issues we have created.

Based on a workshop held at the German Weed Science Conference in February 2024, this paper explores strategies for reducing herbicide use in arable cropping systems to enhance weed diversity. Although potentially detrimental to crop yields, weeds play a vital role in supporting ecosystem functions such as pollination, nutrient cycling, and microbial diversity. The reduction of herbicide use is regarded as an important management strategy for preserving weed biodiversity, which has been declining in Europe. Three strategies for reducing herbicide use are discussed: site-specific herbicide application, species-specific herbicide dose rates, and the use of selective herbicides with narrow target spectra. Each strategy is evaluated for its technical feasibility, agronomic risks, and potential benefits for weed diversity. While challenges such as high investment costs, technical limitations, and the need for precise weed distribution data remain, emerging technologies like AI-driven weed detection and autonomous robots offer promising solutions. The paper emphasizes the importance of combining reduced herbicide use with other management practices, such as crop rotation and mechanical weeding, to achieve sustainable and ecologically beneficial weed control. A shift in farmers’ perspectives on “clean fields” and more comprehensive guidance on the ecological value of weeds is essential for the widespread adoption of these strategies.

Aboriginal communities, traditional knowledge, and the environmental legacies of extractive development in Canada

This chapter explores the incorporation of traditional Indigenous knowledge into climate change-related natural hazard risk communication. Ample research has been conducted on climate change-related risk communication, and a significant body of literature exists on the role of traditional Indigenous knowledge in reducing climate change impacts. However, even in the face of mounting climate change-related risks, little effort has been made to incorporate traditional Indigenous knowledge into climate change-related natural hazard risk communication. Scientific knowledge and traditional Indigenous knowledge pertain to different knowledge systems; however, in terms of methods and content, many aspects exist where both systems converge or follow similar patterns. Rather than focusing on points of divergence, researchers, policymakers, and decision-makers, and risk-communication experts should focus on common features of both systems. Points of convergence may provide common ground for knowledge integration and co-production, enabling Indigenous and scientific understandings of climate change to be reconciled. This may help improve risk communication processes between disaster risk management practitioners, agencies, and Indigenous Peoples. However, it is also important to recognize that traditional Indigenous knowledge may not fit with every scientific model; therefore, a more in-depth research is needed to learn which forms of traditional Indigenous knowledge can help scientific researchers improve climate change-related natural hazard risk communication processes.

Abstract: Indigenous Traditional Knowledge (ITK) is local application methods practiced in different sectors especially in fisheries by local population from time immemorial with some changes from time to time. Many of the ITKs are based on scientific values but they are not well documented. The present study aimed to evaluate the Indigenous Traditional Knowledge practiced in West Jaintia Hills District of Meghalaya. The ITKs identified are divided in three different groups. They are ITK in value added product, ITKs used as fish baits and fish poison and ITKs used as gear for catching fishes from natural water bodies. Keywords: ITK, Jaintia Hills District, Fish poison, Gear, Value added product.

Traditional farming system is an ecologically based age-old farming system developed by ancient farmers through generations of their interaction with nature and natural resources for food, fodder and fiber. Indigenous knowledge is the knowledge of the indigenous people inhabiting different geographical regions of the world with their own language, culture, tradition, belief, folklore, rites and rituals. This report is an attempt to document some of the indigenous practices followed by traditional farmers for the management of pests of certain common crops grown in traditional farms in general and north east India in particular. Key words: Agricultural farming, indigenous traditional knowledge, pest and disease management, traditional ecological knowledge.

Herbicides are the most common method for weed control in berry crops, although the evolution of herbicide resistance, worker and crop safety concerns, and regulatory challenges associated with the prevention of off-target movement are driving interest in alternative weed management technologies. Optically guided, targeted spray systems show promise for reducing herbicide use, minimizing crop damage, and expanding weed control options in perennial crops. In 2021 and 2022, field trials were conducted in New Jersey to evaluate the impact of conventional banded and targeted (WEED-IT™ system) herbicide applications on weed control and crop outcomes. Control of common groundsel, horseweed, and common purslane was influenced by herbicide type and application strategy but not by their interaction. Fluroxypyr applied at 280 and 560 g a.e./ha provided similar or better control of common groundsel and common purslane (>90%) compared with the 2,4-D choline and glufosinate (71% to 92%) standards. Similarly, horseweed control with florpyrauxifen-benzyl applied at 30 and 60 g a.e./ha (80% to 91%) matched or exceeded the suppression provided by 2,4-D and glufosinate (62% to 87%). Herbicide applications using the WEED-IT™ system reduced herbicide use by approximately 50% but provided less weed control than the traditional banded method; results likely reflect the effects of crop size and density on spray coverage. Crop injury was primarily observed on new canes, with targeted applications causing slightly more damage than the banded treatments across all observation timings. Stunting of new blueberry canes exceeded 8% at 1 week after application and decreased to less than 1% by 4 weeks after application, compared with a maximum of 3% stunting from banded applications. The greater levels of observed crop damage probably result from the system’s inability to distinguish between crops and weeds. Despite the potential of targeted spraying technologies to reduce herbicide use, their effectiveness and safety in perennial crops warrant further research, particularly regarding integration into comprehensive weed-management programs.

Northeast India is biologically diverse regions, among which the South Sikkim district possesses unique rural landscapes enhanced with endless waves of farming areas and terraced hills. Within this region, three main indigenous groups—Nepali, Lepcha and Bhutia—coexist, contributing to the cultural diversity. Over the years, these communities have cultivated a traditional knowledge based on which they are greatly dependant on diverse plant resources for both protective measures and medicinal practices. These traditional practices encourages a strong local knowledge base. These practices include local plants namely utis (Alnus nepalensis), chilauni (Schima wallichii), wild fern, titepati (Artemisia vulgaris) and many more. However, despite the rich diversity of these cultural practices connected with nature, there is a lack of detailed exploration and documentation for better understanding traditional practices and ethno-medicinal knowledge upheld by these communities. The absence of such documentation underscores a significant gap in our understanding of their cultural heritage, as these ITKs can be further integrated with science to make contribution for adaptive management to many environmental and health issues. Therefore, this study is conducted with the aim to unreveal the potential of these traditional practices and ethno-medicinal knowledge preserve among the diverse communities of South Sikkim, which can help to shed light on their cultural heritage and to recognize their invaluable contributions.

Indigenous peoples are groups with different cultural and social characteristics that share inherited ties to their homeland and natural resources. They have their own understanding and cultural experience that amounts to traditional ecological knowledge. The aim of this study is to identify the impacts of traditional ecological knowledge on indigenous people. Two main databases, namely Web of Science and Scopus, were used to conduct a systematic literature review. From the findings and analysis, two themes and eleven sub-themes were identified. The first theme is economic activities, including six sub-themes: sources of income, employment opportunities, offering products to vendors or buyers, providing market value, providing low treatment cost, and providing opportunities to develop micro-enterprises. The second theme is health, with five sub-themes: supporting food security, harvesting country food, food or plant benefits, perceived health or medicinal purposes, and livelihoods of the indigenous people. In conclusion, traditional knowledge can play an important role in contributing to the livelihoods of indigenous people. In general, traditional knowledge can help indigenous people to improve their quality of life, especially those who rely on natural resources to survive, by offering secure and supplemented food, for instance, as well as a source of earnings, crucial for food security during hard times. Additionally, traditional knowledge of wild edible and medicinal plants can play a significant role in a community’s capacity to remain resilient and be preserved for future generations.