The landscape of the monastic endeavour: The choices of St Sava of Serbia

Traditional knowledge has become a topic of considerable interest within the research and development environment. The contribution of traditional knowledge to conservation and management is increasingly recognized, and implementation endeavours are underway in several countries. The current scale of ecosystem degradation underscores the need for restoration interventions. It is increasingly recognized that successful ecological restoration depends on effective coordination of science and traditional ecological knowledge. This paper synthesizes the literature to evaluate the present and potential contribution of traditional knowledge to ecological restoration. Despite a growing number of articles published on traditional knowledge, only a few have addressed its contributions to ecological restoration per se. The main contributions of traditional knowledge to ecological restoration are in construction of reference ecosystems, particularly when historical information is not available; species selection for restoration plantations; site selection for restoration; knowledge about historical land management practices; management of invasive species; and post-restoration monitoring. Traditional knowledge and science are complementary and should be used in conjunction in ecological restoration projects. Incorporation of traditional knowledge can contribute to build a strong partnership for the successful implementation of restoration projects and increase their social acceptability, economical feasibility, and ecological viability.

Traditional knowledge is becoming important to the Orang Asli for survival because they live near the forest and are confronted with changes. However, in changing times, the ownership of traditional knowledge has not been getting any attention from the Orang Asli. Moreover, their ownership of such knowledge is given impetus by the insistence on monetary value. Based on these concerns, this article proposes to explore the ownership of traditional knowledge and its endangerment among the Mendriq. The data on Orang Asli was collected from the Mendriq tribe in Kuala Lah, Gua Musang, Kelantan, Malaysia through focus group discussions (FGD) and in-depth interview methods. The study found five states of traditional knowledge ownership among participants. First, knowing the name and the nourishment; second, knowing the name and confusing the function; third, knowing the nourishment but not the name; fourth, knowing the name and not the physical form; and fifth, not knowing the name or the function. Those states happen as a result of three factors, namely, individual, community and traditional knowledge per se. However, this study found that monetary value is a prominent push factor for traditional knowledge ownership. This reality has had positive and negative effects on traditional knowledge. To counter that, capacity-building activities for traditional knowledge should be promoted.

Traditional knowledge is becoming important to the Orang Asli for survival because they live near the forest and are confronted with changes. However, in changing times, the ownership of traditional knowledge has not been getting any attention from the Orang Asli. Moreover, their ownership of such knowledge is given impetus by the insistence on monetary value. Based on these concerns, this article proposes to explore the ownership of traditional knowledge and its endangerment among the Mendriq. The data on Orang Asli was collected from the Mendriq tribe in Kuala Lah, Gua Musang, Kelantan, Malaysia through focus group discussions (FGD) and in-depth interview methods. The study found five states of traditional knowledge ownership among participants. First, knowing the name and the nourishment; second, knowing the name and confusing the function; third, knowing the nourishment but not the name; fourth, knowing the name and not the physical form; and fifth, not knowing the name or the function. Those states happen as a result of three factors, namely, individual, community and traditional knowledge per se. However, this study found that monetary value is a prominent push factor for traditional knowledge ownership. This reality has had positive and negative effects on traditional knowledge. To counter that, capacity-building activities for traditional knowledge should be promoted.

This article reports a rapid method for rangeland assessments in Kenya, Ethiopia and Uganda by harnessing pastoralists' indigenous knowledge among the Orma, Afar and Karamojong pastoralists. The study developed and evaluated a methodological framework for conducting joint assessments with pastoralist range scouts. The framework has four components: selection of ecological and anthropogenic indicators, indicator integration, evaluation of indicator outcomes and regional decision-making systems. The feedbacks between different components were used for information transfer. The framework was applied to the three case studies (using participatory methods). The scouts conducted rangeland assessments using ecological and anthropogenic indicators. Soils, and then vegetation, and finally livestock production were used as the main indicators for understanding rangeland degradation. In addition, pastoralists used key-plant species to assess landscape-grazing suitability and soils to assess landscape-grazing potential. The latter is critical for evaluating potential stocking densities that each landscape could support during the wet or dry grazing seasons. For anthropogenic indicators herders used milk yield, body hair condition, weight gain and mating frequency to assess livestock production performances. Pastoralist scouts assessed rangeland degradation and trends using historical knowledge of the landscapes. The findings confirmed comparable knowledge systems among the three pastoral communities. The methods can be applied across regions where pastoralism still dominates the rural economy. The system of indigenous rangeland assessments and monitoring could rapidly provide information needed by policy makers. Harnessing pastoralists' indigenous rangeland knowledge has implications for participatory research, for verifying and testing methods, as well as for sharing information in order to promote practical rangeland management.'A camel is a better judge of soils than a herder' (an Afar elder).

Problem Description – The current water landscape in South Africa is in a state of crisis due to a severe water shortage. In 2018, Cape Town’s “day zero” became the focus of South Africa’s water crisis. This situation was unique in the country’s water sector and the causes of this water shortage were not – high water demand or inadequate water supply. South Africa heavily relies on its rainwater levels, which are unpredictable and decreasing because of global warming. The water shortage is further worsened by citizens’ unawareness of the water shortage situation and irresponsible water usage behaviour. The water shortages problem requires an understanding of water resource issues such as water usages and conservation. Water shortages are becoming increasingly common and raising awareness thereof has been proposed as a key strategy for empowering citizens with knowledge relevant to water resource issues.Research Goal – Under the theme of sustainability, The World Development Report of 1998/99 recognised knowledge as the key to sustainable social and economic development. This knowledge should incorporate indigenous knowledge, which is unique, trustworthy, and confined to a particular culture. This study aims to design an artefact, the Indigenous Knowledge System (IKS) to promote awareness of water resource issues. This IKS will be adopted and evaluated in a South African water resource context. Research Design – A consistent framework for research in IS is required to guide and guarantee significant progress in the development of an artefact. Significant progress of utilising Design Science Research (DSR) particularly in IS design research is widely adopted by researchers and practitioners. The strengths of DSR in the IS discipline are the rationale for selecting DSR as an appropriate research methodology for this paper. These strengths include employs a theoretical founded base to improve or promote knowledge; DSR tries to solve a real problem in which its solution is often conceptualised prior to designing and developing processes; and research is presented by formulated objectives and methods, whereby the objectives require a multi-methodological approach to artefact development.Research Limitations – Indigenous knowledge is an integral part of socio-economic development. However, the lack of documentation of this knowledge is the limitation of this study. Practical implications – An adoption of a social awareness mobile application of an IKS with features that informs, motivates and engages the end-users in water resource issues would provide an effective sound platform for sustainable water. Social implications – In principle, effective integration of indigenous knowledge within appropriate technologies would enhance knowledge sharing on social forums, promotes societal awareness, and ultimately improve behavioural change on water resource issues through shared social norms. Originality – While the topic of water management and sustainability is globally discussed, the role of appropriate technologies and incorporating indigenous knowledge within these technologies for promoting awareness of water resource issues is under-researched. This situation provides a significant research opportunity for exploration by sustainability researchers, to conduct their investigation on the effective role of appropriate technologies (gamification and social technologies) in designing an indigenous knowledge system that promotes awareness of water resource issues. Moreover, this design can provide useful guidelines to other researchers when developing knowledge management systems that support natural sustainability. Keywords – Awareness, Gamification, Indigenous Knowledge Systems, Water Resource Issues, Social technologies, Sustainability

The significance of water harvesting in Wadi Hammad basin lies in the fact that the Jordanian government encourages the cultivation of vegetables, wheat, and barley in the country in an effort to improve food security in Jordan and create job opportunities for young people in the agricultural sector. Water harvesting in this basin will augment the water resources used for plant production and livestock watering by flash floods that involve large quantities of runoff. This study aimed to identify the best locations for water harvesting in the Wadi Hammad basin in Jordan via a Multi-Criterion Decision Analysis (MCDA) and indigenous knowledge. This study focused on consulting with indigenous knowledge where they provided information on the study area for water-collecting sites that have been used for years to provide water. In this study, site selection was based on six criteria that had been determined through a review of related literature (drainage density, rainfall depth, lineament density, soil clay content, geology, and slope). Following MCDA analysis, a water-harvesting suitability map was created. The final water-harvesting map uncovered that a large part of the basin (66.53%) has high to very high potential for water harvesting. The technique of water harvesting was subdued to statistical analysis, sensitivity analysis, and the map removal test. This study demonstrates that the selection of relevant water harvesting locations is a lengthy method that needs consultation with indigenous knowledge and the use of MCDA in the GIS environment. The study results, in general, and the final map, in particular, show the good relationship between the sites defined by the use of MCDA and the site suitability for water harvesting that was specified based on indigenous knowledge. Finally, the results of this study, which integrated indigenous knowledge with MCDA, may be employed to help in effective planning for water resource management to warrant the sustainable development of water in Jordan.

A framework to assess resilience attributes based on local knowledge

Geographical indications emerged on the international scene at the centre of three highly debated subjects: intellectual property, international trade and agricultural policy. This article discusses the use of geographical indications in the protection of traditional knowledge–based agricultural products in the international intellectual property framework, and assesses the challenges and opportunities geographical indications present with respect to efforts to cater to the needs of indigenous people and local communities. The discussion begins with a succinct overview of the definitional aspects of geographical indications, traditional knowledge and traditional knowledge–based agricultural products. In an attempt to locate the issue of geographical indications in the current intellectual property landscape, the article examines their regulation in international and national legal frameworks, and critically appraises the attendant controversies in international negotiations. The article then broaches issues to do with the link between geographical indications and traditional knowledge, and examines the cultural, economic and environmental issues in policy debates surrounding the applicability of geographical indications to traditional knowledge–based agricultural products.

Indigenous knowledge is increasingly recognized as vital for sustainable forest management, environmental protection, and biodiversity conservation. However, it is often marginalized or dismissed by Western science and only valued when it aligns with dominant paradigms, while alternative views are reduced to cultural beliefs. We challenge this exclusion by exploring Indigenous understandings of fire and forests in Colombia, which are based on the worldviews of the Arhuaco, Pijao, Embera Chamí, Tikuna, and Uitoto Peoples. Through Indigenous-led research and collaborative dialogue, we demonstrate that fire is not just a physical or ecological event but a sacred and transformative force. Indigenous researchers state that, beyond its physical form, fire symbolizes origin, spirit, and deity. It acts as a source of healing, purification, and transformation. Its role in rituals and ceremonies facilitates communication, knowledge sharing, and the balance of Indigenous territories. Fire is deeply connected with various natural elements, representing the ongoing flow of spiritual energy. Likewise, forests are regarded as sacred, life-giving beings that support and teach, forming the core of cultural and ethnic identity. Unlike dominant fire and forest management practices, which are often driven by profit and a human–nature dualism, Indigenous fire stewardship offers holistic frameworks that integrate ecological, cultural, and spiritual elements. We believe that Indigenous knowledge should be acknowledged as a valid form of science, with its oral traditions and stories providing vital insights into traditional ecological knowledge. We aim to decolonize fire governance by promoting a plural and intercultural understanding of fire and forest stewardship. Genuine collaboration that includes Indigenous perspectives is not only a matter of justice but also essential for transforming management practices into more resilient and inclusive approaches.

Noor M, Rahman A. 2015. Biodiversity and local knowledge in the cultivation of food crops supporting for food security: A case study on tidal swamp land. Pros Sem Nas Masy Biodiv Indon 1: 1861-1867. Tidal Wetlands are included in marginal lands characterized by the lands physical downsides such as water condition, the lands of physic-mechanical condition, chemic-fertility and viral plant diseases. Agriculture in tidal wetlands is developed hand in hand with the growth of the society as the result of information and cultural exchanges. Wetlands in the early 1960ths had not been explored and the technology used in food crops agriculture was still traditional. The clearing of the tidal wetlands was initiated by the constructions of the canals connecting between two rivers which smoothen the exchange of goods and services, including knowledge. The government had targeted the tidal wetlands clearing of 5,25 million acres since 1969 for 15 years, where 2.27 acres of it were cleared by the government for transmigration program and 3,0 million acres were cleared by the local society. The developments of tidal wetlands are supported by the result of explorations, research, and discussions of agriculture and management technology, especially rice as the main commodity. The potential analysis showed that optimization through management technology input and also ameliorant, fertilizer, and pesticide intakes of 700 thousands acres of tidal wetlands can produce 6,49 million tons of dried rice/ year. But the reality showed the contribution of the wetlands were just about 600- 700 thousand tons. Therefore, to achieve the Food Sovereignty, the use of tidal wetlands needs to be elevated; this can be done by the strong commitment of all stakeholders. The use of tidal swamps lands with broad biodiversity and specific indigenous knowledge can increase the productivity of the food crops and farmers income. The biodiversity of the food crops includes rice, corn, nuts, umbu roots, vegetables and horticulture and also includes duck, chicken, and wetland buffalo livestock. The indigenous knowledge covers the tidal wetlands management which includes the land evaluation and sites selection, land opened and water management, the efforts of maintaining soil fertility, and crop pattern. This paper to explained and review of the result of exploration and research the resources of food crop’s germplasm and indigenous knowledge of farmers on the food crops cultivation in the tidal swamps of Kalimantan, Sumatra, and Sulawesi that conducted between 1999 and 2009.

The dissertation attempts to embark on a framework description and production in a theoretical and spatial form by employing “public art curation” as a means and a method of urban design. Through the content and the form of site-specific art in the discussion of contemporary art, the dissertation seeks to reconstruct the “difference” constructive singular task/content in the work of urban design. This will give an epistemological construction and propose an analytical framework in a public artwork. As the physical form of space is concerned, the object of the sculpture can hardly get rid of the engram function as landmark that strengthens the narration and derivation of a place. The spatial engagement of the site-specific art explains the possibilities of spatial production, such as “urban weaving” and “living path re-mapping.” Meanwhile, through the functional meaning from the temporary work in the public art, it explains a process from value in exchange to value in use. In the social form of space, under the existing creative ecology, the social forms that the work produces come from the “ability of mobilization.” The active purpose of the public art resides on the potential collectivity that the work summons. Also, under author’s singular investigation, it constructs subjectivity and aesthetic experience of a certain place through the process of summoning the collectivity. It is made to sustain the construction of “local studies” and “local knowledges.” The administrative bureaucracy employs the public interest as the subject of spatial project writing. The administrative resources serve as a “manipulatable” aesthetic experience that reflects in the work content of the administrative bureaucracy in forms such as “the obtaining of administrative resources,” “the writing of setting plan,” “the establishment of execution group” and “the selection of entrusting agency” used to function as a subjective spatial plan of public interest. Through the content of experiential research, it accounts for an effective process forced by the government’s “administrative intervention” between the curator and the artist groups. As the know-how with the curator and spatial experts is concerned, the means of site-specific art curation as spatial production has to get rid of the curative form of “art museum/art gallery,” that is, the business value that causes the gap between the curative content and the living experience. The goal of forging the curative intelligence explains the features of site-specific curation: it is reflected on the curative works such as “the reinforcement of curator’s spatial cognition,” “the spatial professional tool and the manipulation of operative methods,” “the ability of decomposing the spatial information,” and “the politics of artist’s creation and the re-assembling with places.”

PurposeThe purpose of this paper is to explore the application of traditional Māori horticultural and ethnopedological practices in New Zealand whereby an inclusive “whole of landscape” approach known as “ki uta ki tai” – literally from “the source to the oceans” – is applied in a contemporary landscape.Design/methodology/approachA review of the traditional knowledge and practices around Māori horticulture and pedology was undertaken through interviews within Māori communities, including practitioners of this knowledge, and a literature review.FindingsTraditional Māori practices contribute to a cultural management tool known as kaitiakitanga – literally the act of stewardship – which requires practitioners to contribute to the “landscape management” continuum based on a holistic approach reflecting the traditional and contemporary management needs. Examples of cultural praxis applied under these systems include the local knowledge aligned to soil origin, type and manageable characteristics and crop management praxis such as site selection, crop variety selection and rotation, or land and soil amendments.Research limitations/implicationsTraditional Māori knowledge is primarily transmitted orally and retained within the community itself. Through colonisation this knowledge has been marginalised and is now retained by only a few experts across tribal regions. There is considerably more knowledge still held within communities, especially relative to the practical application of kaitiakitanga in the modern world.Practical implicationsThrough political processes of the previous 170 years in New Zealand, Māori horticulturists are now restricted to pockets of lands in a discontinuous landscape over which they have a limited involvement. Urbanisation of the Māori community and ongoing marginalisation of traditional knowledge have further exasperated customary land and resource management approaches. Recent legislation includes reference to some traditional practices; however, there is limited statutory obligation on resource managers to practically apply them.Originality/valueThe specialist traditional knowledge aligned to horticulture and pedology has been relegated to only a few practitioners. None‐the‐less Māori continue to manage their crops with a wider, localised understanding of the landscape and of how decisions are likely to impinge on other sites within their traditional boundaries, drawn from the traditional knowledge of their forebears.

Using Geographic Information Systems (GIS) for African urban planning and research is now becoming a reality. But there is limited technical expertise and the necessary infrastructure to support local government efforts in data‐poor environments. As a result, the creation of urban geo‐spatial databases have tended to reside in the central government, large municipalities, research institutions, donor funded projects and individual research initiatives. To date, such applications have focused on observable and quantifiable aspects of the urban built environment while experiential information has remained peripheral. This paper employs a participatory GIS approach to integrate community local knowledge with traditional urban spatial data. Our objective is to populate urban‐based geo‐spatial databases for a more robust understanding of quality of life in Athi River town, Kenya. The Athi River GIS includes formal data and local knowledge on land cover, land use, hydrology, topography, infrastructure, industry, service provision, and housing. Community data was obtained through mental mapping, focus group discussions, GPS‐based transect walks, social histories of exclusion, oral narratives of land use, and relevant archival material. The study concludes that GIS in Kenya is being introduced within an empiricist and positivist epistemological and methodological framework. With more focus on the visual and quantifiable aspects of the built environment, the perceptions of disenfranchised peri‐urban communities are being excluded. In the paper, a place‐based (re) definition of residential quality of life is achieved by integrating community local knowledge into a GIS as an information layer. In the study, local knowledge and expert GIS data are thus found to be complementary.

The purpose of this research study was to explore the integration of indigenous knowledge and cultural practices in Early Childhood Care and Education (ECCE) programmes in Addis Ababa, Ethiopia. Vygotsky’s (1986) sociocultural theory in combination with Yosso’s (2005) community cultural wealth theory served as the conceptual as well as the methodological framework advising the components of this research. This qualitative case study invited perspectives from local parents, teachers, directors, a university faculty member, and administrative personnel from the Ministry of Education in Ethiopia. Major findings uncovered that language, the Ethiopian alphabet (fidel), traditions and cultural practices passed down from generation to generation, were seen as part of Ethiopia’s larger indigenous knowledge system. The value of using indigenous knowledge, including the extent of integration of cultural practices as measured through use of native language, curriculum and educational philosophy, revealed distinct language preferences (Amharic or English) based on school, personal wants and population demographics.

Meteorological measurements within urban areas are becoming increasingly important due to the accentuating effects of climate change upon the Urban Heat Island (UHI). However, ensuring that such measurements are representative of the local area is often difficult due to the diversity of the urban environment. The evaluation of sites is important for both new sites and for the relocation of established sites to ensure that long term changes in the meteorological and climatological conditions continue to be faithfully recorded. Site selection is traditionally carried out in the field using both local knowledge and visual inspection. This paper exploits and assesses the use of lidar-derived digital surface models (DSMs) to quantitatively aid the site selection process. This is acheived by combining the DSM with a solar model, first to generate spatial maps of sky view factors and sun-hour potential and second, to generate site-specific views of the horizon. The results show that such a technique is a useful first-step approach to identify key sites that may be further evaluated for the location of meteorological stations within urban areas.