Traditional Forms Of Knowledge Research Articles

Integración y consolidación disciplinar en la biología y la psicología. Una perspectiva comparada

During the XIX century, different sciences were structured or consolidated in their modern form. Until then, biology, earth sciences, social sciences, and even physics, chemistry, and mathematics did not exist as autonomous disciplines as we know them today. In that century, the notion of “science” was utterly separated from natural philosophy, theology, and other forms of traditional knowledge. The consolidation of scientific disciplines was characterized by deep debates on the possibilities and methods of knowing the natural and human worlds. In their process of consolidation, all life sciences faced a dichotomy related to the best way to approach their object of study: should they follow the model of physics –considered the scientific model par excellence – or not take that model into account? This dichotomy provoked intense debates in all disciplines. The way this debate was resolved had lasting consequences in the subsequent development and the epistemological scope of the new sciences in consolidation. Comparing how this debate took place in biology and psychology is relevant to understanding the disciplinary trajectory followed by each science and the possibilities of integration in each field of knowledge. There is a generalized assumption in the history of psychology that the experimental paradigm adopted extensively in psychology at the end of the XIX century would have placed the discipline under the scientific status of natural sciences. However, in biology and psychology, there was a tension between a physiological-experimental paradigm and a historical-evolutionary paradigm. Understanding those debates within biology, and the comprehension of how biology achieved its disciplinary integration, shows why the experimental connection of psychology with physiology did not mean an explicit connection with the whole of the natural sciences. Disciplinary integration in biology was possible because of adopting the evolutionary principle under a historic paradigm instead of a physical-chemical one. That is why the experimental connection of psychology with physiology eventually became an obstacle for psychology in adopting the unifying principle of biology, the Theory of Evolution, as their basis for disciplinary integration. The first part of this article describes how two branches emerged in the process of consolidation of biology: physiological-experimental and historical-evolutionary. Each one had a different approach to its object of study, but both were necessary to form what is now modern biology. The second part focuses on unifying biology as a field of scientific knowledge, bringing the two branches of this science together under the evolutionary paradigm. The third part outlines the central debates in the consolidation of psychology as a scientific discipline at the end of the XIX century and the beginning of the 20th century. It introduces implications of how these debates on knowledge in psychology developed, as opposed to how it happened in biology. Finally, the difficulties of psychology connecting with the theory of evolution are addressed, as are the impossibility of integrating the different branches of the discipline. https://doi.org/10.16888/interd.2023.40.2.1

Effectiveness of Islamic Law in Protecting The Copyright of Indigenous Peoples of Indonesia in The Form of Traditional Knowledge & Traditional Cultural Expressions

Copyright Protection of Indonesian Indigenous Peoples in the form of Traditional Knowledge (TK) &Traditional Cultural Expression (TCE) currently does not meet the sense of justice. The state is obliged to provide comprehensive protections capable of guarding the rights of Indigenous peoples under an adequate legal umbrella. Because the existence of Indigenous peoples, along with copyrights in the form of TK & TCE is part of the wealth and identity of the nation, this research focuses on how the view of Islamic law (Legal Opinion of Indonesian Ulama Council No.1 of 2003 concerning Copyright and Legal Opinion Of Indonesian Ulama Council No.1 of 2005 concerning Intelectual Property Right) with the maqasid al Shari’ah approach in protecting the rights of indigenous peoples. Islamic law is one of the secondary legal materials in determining state law and is expected to strengthen in providing solutions to this problem. The research method is normative with a concept and case approach to conclude that Islamic law (legal Opinion Of Indonesian Ulama Council) with the Maqasid al Shari’ah approach in protecting Traditional Knowledge (TK) &Traditional Cultural Expression (TCE) is a must. This is based on an obligation order covering several matters, including; the protection of life and hifzul nafsi/hifzul ‘irdhi, protection of reason (hifzul aqli), and protection of property (hifzul maal).

Promoting Traditional Knowledge in Conservation: The Role of The Borobudur Conservation Office

This paper reviews the incorporation of diverse forms of traditional knowledge in conservation research by the Borobudur Conservation Office (BCO), Indonesia. Research undertaken by the BCO relied on both social and natural scientific approaches. Traditional knowledge was acquired in consultation with traditional custodians and the properties of selected traditional materials were scientifically studied and adapted for use in a conservation context. These outcomes of collaborations with traditional custodians and the findings of scientific investigations have been embedded in the BCO's written and multimedia publications, as well as their training and research programs. It is argued that these efforts could promote sustainable conservation practices by providing alternative, biodegradable conservation materials. Furthermore, these efforts are viewed as a model for conservation best practice; in community that emphasises cross-cultural engagements.

Twenty-First Century Learning and the Case for More Knowledge About Knowledge

The aim of this paper is to contribute to the debate about the phenomenon known in Aotearoa New Zealand as twenty-first Century Learning. In recent additions to the local literature Hirschman and Wood (2018) have noted a lack of critical engagement with this narrative which is fast becoming normalised in New Zealand, and Lourie (2020) has shown how and why twenty-first century skills and competencies have been increasingly emphasised over traditional forms of knowledge. In responding to this literature I identify a number of problems with the narrative but my key purpose is to engage with what I regard as the deeper and more fundamental problem—a lack of ‘knowledge about knowledge’. I use Young and Muller’s (2010) 3 Futures scenarios to create a context from which to critique this knowledge gap and its contagion effects in the use of ‘big ideas’ in the current review of the National Certificate of Education Achievement. I argue that epistemically structured knowledge is our main resource for deep learning and that equitable access to this form of knowledge is a social justice issue. A more epistemologically informed approach to the changes currently being promoted in New Zealand education is required to mitigate the effects of epistemologically weak curriculum making encouraged by the twenty-first learning narrative.

TRADISI WIWITAN: CARA PENYEBARAN DAN PROSES PEMBELAJARAN OLEH MASYARAKAT (Studi Kasus: Dusun Kedon Desa Sumbermulyo, Kecamatan Bambanglipuro, Kabupaten Bantul)

The form of traditional knowledge that still persistence one is wiwitan tradition in Kedon Hamlet, Sumbermulyo Village, Bambanglipuro Subdistrict, Bantul Regency. The persistence of wiwitan tradition in Kedon Hamlet when the appreciation of cultural heritage generationsstarted to fade indicates that the presence of preservation efforts by the local community is still exist.Thisefforts can be done through learning and dissemination of wiwitan tradition by the local communities. Based on the idea this research aimed to; (1) determine how the communities of Kedon Hamlet, Sumbermulyo Village, Bambanglipuro Subdistrict Bantul Regency disseminate wiwitan tradition, (2) determine how the communities of Kedon Hamlet, Sumbermulyo Village, Bambanglipuro Subdistrict, Bantul Regencylearn wiwitan tradition. This research used a single case study method that examine the phenomenon of the persistence of wiwitan tradition. The data was collected by observation, documentation and indepth interview with informan. The determination informan conducted in purposive. Informan in the research are the head of Kedon Hamlet, chairman of the farmer groups, and the local communities. The data was analyzed using the model of interactive analysis Miles and Hubermen. This research showed that; (1) the communities of Kedon Hamlet disseminated wiwitan tradition in the form of cultural carnival, words of mouth and digital media, (2) the communities of Kedon Hamlet learned wiwitan tradition through social learning.

Towards a Tiered or Differentiated Approach to Protection of Traditional Knowledge (TK) and Traditional Cultural Expressions (TCEs) in Relation to the Intellectual Property System

The World Intellectual Property Organisation (WIPO) has, for nearly two decades, engaged in formulating the nature and content of a text-based legal instrument or instruments for the effective protection of genetic resources (GRs), traditional knowledge (TK), and traditional cultural expressions (TCEs, also known as folklore) within or relating to the international intellectual property (IP) system. This task has been the job of WIPO’s Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC), established in 2000. In this article, I explore the context and rationales for, and evolution of, one of the IGC’s evolving contributions: development of a tiered or differentiated approach to the protection of TK and TCEs. The article discusses and analyses the empirical ramifications and challenges of the tiered approach — alternatively referred to as differentiated approach — with reference to examples of forms of TK and TCE in Africa, North America and Australia. I conclude that the approach is a work in progress, still evolving, which provides a useful broad policy framework at the international level while, at the same time, its details are contingent on many considerations better addressed at national and local levels.

Normative Protection of Traditional Knowledge and Traditional Cultural Expressions in Indonesia

It is undeniable that the flow of globalization plays a major role in every aspect of state life, including the field of law and the legal product itself. Indonesia as a WTO member is obliged to ratify various types of international agreements to be made into domestic law products in the form of the Law. One of the important issues that must be protected is Intellectual Property Rights which is compiled based on the TRIPs standard. In its development, the concepts and characteristics of IPR have caused losses to developing countries such as Indonesia which have many assets in the form of traditional knowledge and traditional cultural expressions held by local communities. The IPR legal regime cannot accommodate the protection of traditional knowledge and traditional cultural expressions as a whole. The direction of legal regulation that protects traditional knowledge and traditional cultural expressions today is to form a new legal product that is specifically outside the IPR regime. The Bill on Traditional Knowledge and Traditional Cultural Expressions has long been composed by Indonesia since 2008 and included in the 2009-2014 National Legislation Program. But even until now there has been no approval made by the government. The normatification of this bill is very important to be done so that it can be given that traditional knowledge and traditional cultural expressions can be used as an aid for advancing the nation's economy. By using normative legal research methods and qualitative approaches, this study concludes that the IPR legal regime in Indonesia has not been able to provide maximum protection to traditional knowledge and traditional cultural expressions. Therefore, it is very important to discuss and ratify the Bill on Traditional Knowledge and Traditional Cultural Expressions to become products law to guarantee protection and provide economic benefits to the State and society.

The Preservation of Traditional Knowledge and the Cultural Expression of Craft Rumah Gadang’s Walls as the Intellectual Property Of West Sumatera

This study discusses the problems of the preservation of Minangkabau craft culture, especially the problem of Intellectual Property Rights in the form of traditional knowledge that is on the craft of Rumah Gadang’s walls. The method of this research is qualitative. The informant of this study is determined by using purposive sampling. The chosen informants that are people involved in crafting of Rumah Gadang’s walls and the Department of Tourism of West Sumatra Province. This research was conducted at Minangkabau representative area of Luhak Nan Tigo (Agam, Tanah Datar, Lima Puluh Kota). The results of the study shows the extinction of craft of Rumah Gadang's walls was caused by the development factor of modern society's mindset, thus eliminating the value of a local culture of desire to learn old local culture. Moreover, the history and the topic of craft of Rumah Gadang's walls are deleted from Muatan Lokal Subject from the elementary to college level. Besides, the absence of efforts of local governments in trying to preserve the cultural values contained in traditional of craft of Rumah Gadang’s walls.

Perceptions of the Radiation Disaster from H-bomb Testing: Subsistence Economy, Knowledge and Network among the People of Rongelap in the Marshall Islands

This paper considers the various perceptions of victims of radiation and the suffering they experience from the radiation disaster. Many studies have been conducted on the adverse impacts of radiation. However, the discomfort and anxieties experienced by people were often ignored or dismissed as anecdotal evidence or emotionalism with no policy relevance. In this paper, findings are described from long-term work with the Rongelap community documenting the impact of radiation exposure from US nuclear testing as measured by changes in behavior and language. This paper shows that ecosystem changes from H-bomb radiation rendered traditional forms of knowledge about the natural environment meaningless; this is not to be confused with a loss of explicit knowledge, but it means that the knowledge is no longer applicable to the current situation. 'The people of Rongelap, Rongerik, and Ailinginae, like other Marshallese, had a keen understanding of local environmental conditions, resources, and ecosystemic dynamics. Ecosystem knowledge was essential to survival. Atoll resources provided water, food building materials, tools, transportation, medicine, toys, and ceremonial items.' In other words, nuclear testing resulted in the loss of some kinds of cultural knowledge. This is important to understand, because subsistence societies require more than uncontaminated natural resources to thrive. They also require knowledge of the natural environment. Simply transplanting a living culture to another location of similar size and geographic position does not work.

Indigenous knowledge and implications for the sustainable development agenda

AbstractWith the adoption of the 2030 Agenda for Sustainable Development, the international community committed to address a great number of challenges. Among those emphasised by the SDGs, some are highly relevant for indigenous groups. Education, poverty, access to justice and climate change are only a few of the issues affecting indigenous people's lives. Yet, indigenous groups are not passive actors. Despite being at the mercy of climate hazards and misleading political decisions, the knowledge system they have developed throughout the centuries has helped them to successfully respond to ecological and development challenges. By exploring indigenous cultures and their knowledge systems in greater depth, this article aims to understand how the sustainable development agenda can benefit from these different forms of traditional knowledge. More particularly, it will attempt to explain the main notions in which traditional knowledge is rooted and analyse means of knowledge maintenance and transmission. It will then explore the relationship between indigenous knowledge, sustainable practices and land and resource management, as well as climate change adaptation and disaster risk reduction strategies. These ideas will be supported by a discussion on the need to guarantee indigenous people full access to land and justice in order for them to fully realise their rights. The conclusion reflects on the importance of fostering an integrated system of knowledge in which indigenous groups are involved in knowledge sharing practices and decision making processes.

Can Traditional Knowledge be effectively covered under a single "umbrella"


 The question of whether or not traditional knowledge (TK) can be effectively covered under a singe umbrella is complex, consequently requiring a comprehensive assessment. In view of the government's commitment to a policy not only of protecting forms of TK but also of encouraging and protecting the commercialisation of certain forms of TK, the above question becomes even more complex.
 

Walking in both worlds: rethinking Indigenous knowledge in the academy

ABSTRACTSix generations ago, my Celtic forebears came to Australia as convicts and invaders displacing Indigenous peoples. As a scholar today, I am interested in how Indigenous knowledge remains a challenge in Australian Universities even in this postmodern and postcolonial moment. This paper recognises the need to extend discussion about how Indigenous people might be facilitated within the academy to bring their knowledge models into the university and its traditional dominant knowledge systems. This paper looks at Practice-Led Research (PLR) as a way of supporting the transition of Indigenous community scholars into university postgraduate courses. It explores how PLR may contribute to an appropriate entry point into postgraduate studies for some Indigenous practitioner-candidates who have significant life experiences and narratives and/or productions of artefacts that act to replace the breadth of undergraduate credentials. Indigenous people are facilitated in bringing their knowledge models into the university and the academy when we act upon being inclusive rather than exclusive regarding the explication and definition of knowledge within the academy. In accepting and acting upon the concept that traditional forms of knowledge are extended by non-traditional Indigenous forms of knowledge, we also enrich the scholarly conversation about how alternative forms of knowledge can add dynamism to the academy.

Legal Protection for China’s Traditional Religious Knowledge

Traditional religious knowledge widely incorporates traditional religious expressions and other forms of traditional knowledge, such as ecological knowledge, medicinal knowledge, elements of languages, and so on. Traditional religious knowledge is a subset of cultural heritage, of which the inheritance and spread have attracted considerable attention from the global society. A series of international conventions have been reached to provide an international forum to negotiate the issues concerning the safeguard of traditional cultural knowledge. China has joined several important international conventions. Nowadays, the domestic laws that can be applied in safeguarding traditional religious knowledge include the intellectual property laws, the Law on Intangible Cultural Heritage, and other sui generis rules. Despite considerable achievements, the shortcomings of the existing rules make them insufficient to protect the interests and rights of traditional religious knowledge and prevent its misappropriation. Therefore, China should make further efforts to solve these challenges to optimize the environment for preserving and spreading traditional religious knowledge.

Community-based action in Fiji’s Gau Island: a model for the Pacific?

Purpose Drawing on qualitative fieldwork on a remote outer island in Fiji, this paper aims to address a shortcoming in the literature on climate adaptation in the Pacific. Internationally community-based adaptation (CBA) is recognised as a promising approach to help vulnerable populations adjust to climate change. However, with pilot projects in their infancy documented experience for Pacific Islands remains scarce. This limits the ability of the region – faced with persisting development challenges and predicted significant climate impacts – to learn from and build on previous experiences and develop robust responses to climate change. Design/methodology/approach By using a community-based initiative in response to environmental challenges and unsustainable development as a proxy, the paper interrogates the potential usefulness of the CBA framework for the Pacific and identifies potential strengths and weaknesses. Sketching out the process and its outcomes, it shows how the initiative has resulted in a diversity of strategies, ranging from pollution control measures, to improved governance of resources and community participation in decision making, to livelihood and income diversification. Findings Findings indicate that CBA could have a lot of potential for building more resilient communities in the face of climate change and other pressures associated with modernising Pacific societies. However, to be effective, interventions should pay attention to people’s development aspirations; immediate economic, social and environmental benefits; dynamics of village governance, social rules and protocols; and traditional forms of knowledge that can inform sustainable solutions. Originality/value The conclusions provide a reflection on the CBA framework in general and make concrete suggestions for practitioners on how the framework could be usefully implemented in the Pacific context.

Storing and sharing wisdom and traditional knowledge in the library

Traditional library practice focuses on print collections and developing collections of materials that have been published, which means the documents have gone through some kind of review or vetting process. This practice leaves a wide swath of potential knowledge out of the collection. For example, indigenous knowledge, beliefs, and experience are different, in that they do not undergo the same review or vetting process; we might refer to these types of content as wisdom. Non-print collections, such as collections of recorded oral histories, represent less traditional forms of knowledge. Human libraries push the boundaries further in the quest to integrate wisdom and lived experience into library collections. This paper delineates the relationship between wisdom and knowledge that arose during a phenomenological study of the everyday information practices of Kenyan university women. The women were asked to photograph everyday events from their life and describe what they saw. One finding was a divergent presentation of wisdom and knowledge. Because the women were describing this in relation to their education, we assert that this demonstrates a need to reconsider positivist assumptions in library science, bringing what the women called wisdom into the stacks. How, though, can wisdom be stored and shared?

Exploiting Fungi in Synthetic Biology: Commentary

Fungi are ubiquitous eukaryotic organisms, indispensably interlinked with other life-forms within our biosphere. We have been affected by this lifeform both positively and negatively. Efforts to nurture the benefits in the form of traditional knowledge have been done since time-immemorial. Technological advancements have ushered impetuses for the benefit of mankind. Amalgamation of microbial systems with Synthetic Biology has helped to reap the benefits for the betterment of mankind.

Motivations for Investing in Allotment Gardening in Dublin: A Sociological Analysis

In recent years, Dublin has witnessed a demonstrable rise in urban agriculture (UA) initiatives. Allotments and community gardens are emerging in abundance in the city and on its perimeter. Traditionally, allotments were associated with older men and lower socio-economic groups. However, recent practices indicate a significant shift in the traditional demographics engaging in practice. Those investing are increasingly younger, from the middle classes, and include more and more women. But what is motivating practice? What has caused this shift? And why are professionals in an advanced capitalist society choosing to cultivate food in and around the contemporary urban metropolis? Drawing on empirical investigations in Dublin between 2011 and 2013, this article argues that the revival of the urban allotment in Dublin after many years of abeyance represents a form of resistance to the dis-embedding processes associated with late and post modernity, and an explicit attempt by urban dwellers to (re)connect with traditional forms of knowledge, the land, and practice (food production systems), but primarily to (re)connect with others, to generate a sense of community, and to restore a sense of belonging in the city.

SACRED ECOLOGY AND TRADITIONAL KNOWLEDGE OF PEOPLES OF THE NORTH (PROBLEM STATEMENT)

The article has presented an analysis of foreign and national philosophical-scientific and religious-mythological origins of formation of a subject-problem field of sacred ecology as one of the directions of modern ecological discourse. The author has developed his theoretical model of sacred ecology unfolding the system of interrelations between religion (cult), ethnicity (ethnic mentality), nature carcass and society’s culture. Sacred ecology as the most general knowledge about Home (micro- and macrocosm) is a special synthetic form of traditional knowledge and ceremonial practices. The conceptual results of the author’s long-term research in the field of sacred geography and ecology of the European Russian North indigenous peoples (Nenets and Saami) have been represented.

‘Somnium versus scientia’: escrita e memória em ‘A confissão de Lúcio’

O início do século XX manifesta-se como um tempo de contestação das formas tradicionais de conhecimento, tais como a filosofia, a ciência e a própria escritura. Investindo nas instâncias do sonho e do mistério, a li­teratura de princípios de novecentos rejeita a lógica científico-positivista, clamando por novos valores. Este trabalho pretende ler A confissão de Lú­cio, de Mário de Sá-Carneiro, como uma narrativa que compreende a me­mória enquanto discurso onírico que se opõe à racionalidade científica.

In Midnight's Children, the Subalterns Speak!

My main point in this article is to suggest that even though the subalterns “do not speak directly in archival documents which are usually produced by the ruling classes” (Chakrabarty, “Small History” 478), they speak nonetheless in bits and traces within the elite discourses. Wherever the elite speak, the subaltern speaks as well because “supplementarity” is the condition of their possibility.1 “Man is aristocratic,” Antonio Gramsci argues, “because he is the servant of the soil” (80). Just like other structural opposites, the subaltern constitutes the elite not by being outside the domains of modern knowledge production but by inhabiting them. It is, therefore, hard to imagine the one without imagining the “other.” I do not at all mean to suggest, however, that the subalterns are able to speak for themselves or to suggest that the intellectuals’ role is now over, but to submit that there is a more complicated nexus between the rulers and the subalterns than it is often thought. In his article “The Impossibility of Subaltern History,” the critic Gyan Prakash argues that the subaltern refuses to be outside modernity, and the discourse that puts him or her outside history is indicative of the will of those who practice such exclusionary discourse. He further contends,