Traditional Knowledge in Policy and Practice
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Traditional Knowledge
Intellectual Property and Traditional Knowledge The current international system for protecting intellectual property was fashioned during the age of industrialization and developed subsequently in line with the perceived needs of technologically advanced societies. However, in recent years, indigenous peoples, local communities, and governments mainly in developing countries, have demanded equivalent protection for traditional knowledge . WIPO member states take part in negotiations within the Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC), in order to develop an international legal instrument (or instruments) that would give traditional knowledge, genetic resources and traditional cultural expressions (folklore) effective and balanced protection. Such an instrument could range from a recommendation to WIPO members to a formal treaty that would bind countries choosing to ratify it. Representatives of indigenous and local communities are assisted by the WIPO Voluntary Fund to attend the IGC, and their active participation is crucial for a successful outcome. Traditional knowledge is not so-called because of its antiquity, much traditional knowledge and many traditional cultural expressions are not ancient or inert, but a vital, dynamic part of the lives of many communities today. The adjective “traditional” qualifies a form of knowledge or an expression which has a traditional link with a community: it is developed, sustained and passed on within a community, sometimes through specific customary systems of transmission. In short, it is the relationship with the community that makes knowledge or expressions “traditional.” Traditional knowledge is not easily protected by the current intellectual property system, which typically grants protection for a limited period to inventions and original works by named individuals or companies. -
Indigenous Experiences in the U.S. with Climate Change
Climate Change and Environmental StewardshipIndigenous Experiences in the Anthropocene in the U.S. with Abstract: The recognition of climate change issues facing trib- al communities and indigenous peoples in the United States Karletta Chief is growing, and understanding its impacts is rooted in indig- (Navajo Nation), Assistant enous ethical perspectives and systems of ecological knowl- Professor, Department of Soil, edge. This foundation presents a context and guide for con- Water, and Environmental temporary indigenous approaches to address climate change Sciences, University of impacts that are comprehensive and holistic. Tribal communi- Arizona, Tucson, AZ ties and indigenous peoples across the United States are re- envisioning the role of science in the Anthropocene; working John J. Daigle to strengthen government-to-government relationships in cli- mate change initiatives; and leading climate change research, (Penobscot Nation), Associate mitigation and adaptation plans through indigenous ingenuity. Professor, School of Forest Unique adaptive capacities of tribal communities stem from Resources, University of their ethics and knowledge, and help frame and guide suc- Maine, Orono, ME cessful adaptation. As documented in the Special Issue of the Climatic Change Journal on the impacts of climate change to Kathy Lynn U.S. indigenous communities (Maldonado and others 2013), these issues include the loss of traditional knowledge; impacts Adjunct Faculty Researcher, to forests, ecosystems, traditional foods, and water; thawing Environmental Studies of Arctic sea ice and permafrost; and relocation of communi- Program, University of ties. This collaboration, by more than 50 authors from tribal Oregon, Eugene, OR communities, academia, government agencies, and NGOs, demonstrates the increasing awareness, interest, and need to Kyle Powys Whyte understand the unique ways in which climate change will af- (Citizen Potawatomi fect tribal cultures, lands, and traditional ways of life. -
Using Modern Technologies to Capture and Share Indigenous Astronomical Knowledge
Australian Academic & Research Libraries (2014) | Preprint Using Modern Technologies to Capture and Share Indigenous Astronomical Knowledge Martin Nakata a*, Duane Hamacher a, John Warren e, Alex Byrned, Maurice Pagnucco b, Ross Harley c, Srikumar Venugopal b, Kirsten Thorpe d, Richard Neville d and Reuben Bolt a a Nura Gili Indigenous Programs Unit, University of New South Wales b School of Computer Science and Engineering, University of New South Wales c College of Fine Arts, University of New South Wales, Sydney d State Library of New South Wales, Sydney, Australia e Microsoft Research, North Ryde, Australia Abstract Indigenous Knowledge is important for Indigenous communities across the globe and for the advancement of our general scientific knowledge. In particular, Indigenous astronomical knowledge integrates many aspects of Indigenous Knowledge, including seasonal calendars, navigation, food economics, law, ceremony, and social structure. We aim to develop innovative ways of capturing, managing, and disseminating Indigenous astronomical knowledge for Indigenous communities and the general public for the future. Capturing, managing, and disseminating this knowledge in the digital environment poses a number of challenges, which we aim to address using a collaborative project involving experts in the higher education, library, and industry sectors. Using Microsoft’s WorldWide Telescope and Rich Interactive Narratives technologies, we propose to develop software, media design, and archival management solutions to allow Indigenous communities to share their astronomical knowledge with the world on their terms and in a culturally sensitive manner. Keywords: Indigenous Knowledge, cultural astronomy, data management, Intellectual property, Indigenous Australians. Introduction Although increasing numbers of Indigenous people live less traditional lives, many still seek to maintain meaningful connections to their traditional knowledge, heritage, and land (Edwards and Heinrich 2006). -
Icons of Survival: Metahumanism As Planetary Defense." Nerd Ecology: Defending the Earth with Unpopular Culture
Lioi, Anthony. "Icons of Survival: Metahumanism as Planetary Defense." Nerd Ecology: Defending the Earth with Unpopular Culture. London: Bloomsbury Academic, 2016. 169–196. Environmental Cultures. Bloomsbury Collections. Web. 25 Sep. 2021. <http:// dx.doi.org/10.5040/9781474219730.ch-007>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 25 September 2021, 20:32 UTC. Copyright © Anthony Lioi 2016. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. 6 Icons of Survival: Metahumanism as Planetary Defense In which I argue that superhero comics, the most maligned of nerd genres, theorize the transformation of ethics and politics necessary to the project of planetary defense. The figure of the “metahuman,” the human with superpowers and purpose, embodies the transfigured nerd whose defects—intellect, swarm-behavior, abnormality, flux, and love of machines—become virtues of survival in the twenty-first century. The conflict among capitalism, fascism, and communism, which drove the Cold War and its immediate aftermath, also drove the Golden and Silver Ages of Comics. In the era of planetary emergency, these forces reconfigure themselves as different versions of world-destruction. The metahuman also signifies going “beyond” these economic and political systems into orders that preserve democracy without destroying the biosphere. Therefore, the styles of metahuman figuration represent an appeal to tradition and a technique of transformation. I call these strategies the iconic style and metamorphic style. The iconic style, more typical of DC Comics, makes the hero an icon of virtue, and metahuman powers manifest as visible signs: the “S” of Superman, the tiara and golden lasso of Wonder Woman. -
Traditional Knowledge and Global Lawmaking Kuei-Jung Ni
Northwestern Journal of International Human Rights Volume 10 | Issue 2 Article 3 Winter 2011 Traditional Knowledge and Global Lawmaking Kuei-Jung Ni Follow this and additional works at: http://scholarlycommons.law.northwestern.edu/njihr Recommended Citation Kuei-Jung Ni, Traditional Knowledge and Global Lawmaking, 10 Nw. J. Int'l Hum. Rts. 85 (2011). http://scholarlycommons.law.northwestern.edu/njihr/vol10/iss2/3 This Article is brought to you for free and open access by Northwestern University School of Law Scholarly Commons. It has been accepted for inclusion in Northwestern Journal of International Human Rights by an authorized administrator of Northwestern University School of Law Scholarly Commons. Vol. 10:2] Kuei-Jung Ni Traditional Knowledge and Global Lawmaking Kuei-Jung Ni! I. INTRODUCTION ¶1 The value and significance of traditional knowledge (TK)1 has been widely recognized. According to the study of the World Intellectual Property Organization (WIPO), TK has tremendous merits in various respects, generating cultural, social, ecological, biological, agricultural, and industrial values.2 ¶2 In short, TK refers to the knowledge, innovations and practices of indigenous and local communities in the world. Yet there seems to be no definite and universally approved definition of TK.3 The concept of TK may be reflected in the work of the WIPO, which outlines its general scope as follows: [T]he term “traditional knowledge” refers to the content or substance of knowledge resulting from intellectual activity in a traditional context, and includes the know-how, skills, innovations, practices and learning that form part ! Professor of Law & Director, Institute of Technology Law, National Chiao Tung University, Taiwan. -
GREEN LANTERN the ANIMATED SERIES by - Manyfist in 2011 There Was a CGI Series That Aired on Cartoon Network
GREEN LANTERN THE ANIMATED SERIES By - Manyfist In 2011 there was a CGI series that aired on Cartoon Network. It was part their DC Nation block. You arrive when a certain human pilot is on Oa, about to skip half way across the universe in the experimental ship. While the storyline lasts only a year, there is still much untold stories to be told. As such your benefactor, had given you +1000cp (Choice Points) to help you on your journey to the frontier of the universe. LOCATION Unfortunately space is a vast place, and your choice of rings depend on where you start out at. Green On board the Interceptor sleeping as Hal & Kilowog steal it. Aya's scanners did not realize you were aboard until it was too late to turn around. Blue You're seeking hope on the planet called Mogo. This planet you're on, is a living planet who traps dangerous aliens and provides them with care. You were drawn in by accident really as your arrival was misinterpreted as a hostile force, however you'll find your brother lantern, Blue Lantern Saint Walker, here as well. Mogo has complete control over its bio dome, and as an apology Mogo will do anything in its power to help. Red Listening to a sermon of Rage onboard, the Shard. The Shard is the only piece of Atrocitus' home world which was destroyed by the Manhunters. Here he has built a religion around the incident and intends to wipe off the Guardians of the Universe from the cosmos in revenge. -
Confederated Tribes of the Umatilla Indian Reservation P.O
Revised CTUIR RENEWABLE ENERGY FEASIBILITY STUDY FINAL REPORT June 20, 2005 Rev.October 31, 2005 United States Government Department of Energy National Renewable Energy Laboratory DE-FC36-02GO-12106 Compiled under the direction of: Stuart G. Harris, Director Department of Science & Engineering Confederated Tribes of the Umatilla Indian Reservation P.O. Box 638 Pendleton, Oregon 97801 2 Table of Contents Page No. I. Acknowledgement 5 II. Summary 6 III. Introduction 12 III-1. CTUIR Energy Uses and Needs 14 III-1-1. Residential Population – UIR 14 III-1-2. Residential Energy Use – UIR 14 III-1-3. Commercial and Industrial Energy Use – UIR 15 III-1-4. Comparison of Energy Cost on UIR with National Average 16 III-1-5. Petroleum and Transportation Energy Usage 16 III-1-6. Electrical Power Needs – UIR 17 III-1-7. State of Oregon Energy Consumption Statistics 17 III-1-8 National Energy Outlook 17 III-2. Energy Infrastructure on Umatilla Indian Reservation 19 III-2-1. Electrical 20 III-2-2. Natural Gas 21 III-2-3. Biomass Fuels 21 III-2-4. Transportation Fuels 21 III-2-5. Other Energy Sources 21 III-3. Renewable Energy Economics 21 III-3-1. Financial Figures of Merit 21 III-3-2. Financial Structures 22 III-3-3. Calculating Levelized Cost of Energy (COE) 23 III-3-4. Financial Model and Results 25 IV. Renewable Energy Resources, Technologies and Economics – In-and-Near the UIR 27 IV-1 Biomass Resources 27 IV-1-1. Resource Availability 27 IV-1-1-1. Forest Residues 27 IV-1-1-2. -
Digital Technologies and Traditional Cultural Expressions: a Positive Look at a Difficult Relationship Mira Burri*
International Journal of Cultural Property (2010) 17:33–63. Printed in the USA. Copyright © 2010 International Cultural Property Society doi:10.1017/S0940739110000032 Digital Technologies and Traditional Cultural Expressions: A Positive Look at a Difficult Relationship Mira Burri* Abstract: Digital technologies have often been perceived as imperilling tradi- tional cultural expressions (TCE). This angst has interlinked technical and so- ciocultural dimensions. On the technical side, it is related to the affordances of digital media that allow instantaneous access to information without real loca- tion constraints, data transport at the speed of light and effortless reproduction of the original without any loss of quality. In a sociocultural context, digital technologies have been regarded as the epitome of globalization forces—not only driving and deepening the process of globalization itself but also spreading its effects. The present article examines the validity of these claims and sketches a number of ways in which digital technologies may act as benevolent factors. It illustrates in particular that some digital technologies can be instrumentalized to protect TCE forms, reflecting more appropriately the specificities of TCE as a complex process of creation of identity and culture. The article also seeks to reveal that digital technologies—and more specifically the Internet and the World Wide Web—have had a profound impact on the ways cultural content is created, disseminated, accessed and consumed. It is argued that this environ- ment may have generated various opportunities for better accommodating TCE, especially in their dynamic sense of human creativity. Digital technologies have often been perceived as imperiling traditional cultural expressions (TCE). -
Estimating Babassu Palm Density Using Automatic Palm Tree Detection
Estimating babassu palm density using automatic palm tree detection with very high spatial resolution satellite images Alessio Moreira dos Santos, Danielle Mitja, Eric Delaître, Laurent Demagistri, Izildinha de Souza Miranda, Thérèse Libourel Rouge, Michel Petit To cite this version: Alessio Moreira dos Santos, Danielle Mitja, Eric Delaître, Laurent Demagistri, Izildinha de Souza Miranda, et al.. Estimating babassu palm density using automatic palm tree detection with very high spatial resolution satellite images. Journal of Environmental Management, Elsevier, 2017, 193, pp.40 - 51. 10.1016/j.jenvman.2017.02.004. ird-01715147 HAL Id: ird-01715147 https://hal.ird.fr/ird-01715147 Submitted on 22 Feb 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. 1 Estimating babassu palm density using automatic palm tree detection with very high 2 spatial resolution satellite images 3 Alessio Moreira dos Santos ab*, Danielle Mitjac, Eric Delaîtrec, Laurent Demagistric, Izildinha de 4 Souza Mirandaa, Thérèse Libourelc, Michel Petitd. 5 6 a. Universidade Federal Rural da Amazonia (UFRA), CP.917, Belém, Pará, 66077-530, Belém, 7 Brazil. [email protected], [email protected] 8 b. Universidade Federal do Sul e Sudeste do Pará (UNIFESSPA), Folha 31, Quadra 07, Lote 9 Especial, Nova Marabá, 68507-590, Marabá, Brazil. -
Blackest Night / Brightest Day Jumpchain What Is Death in a World
Blackest Night / Brightest Day Jumpchain What is death in a world like this one? Great heroes and villains alike have tasted the sweet kiss of oblivion, both deserving and not. Yet death has also been defied, and many more have returned to life through circumstance or miracle. Two heroes in particular – Hal Jordan, a Green Lantern of Earth, and Barry Allen, The Flash, both ponder this together as they talk over the gravestone of Bruce Wayne. Both had died and returned to life before. And soon, many more will return as well...but not in a way they or anyone else would expect. Recently, the Green Lantern Corps, a peacekeeping organization created by the self-touted Guardians of the Universe, have been at war with the Sinestro Corps founded by its namesake rogue who fell from grace in the past. As this conflict raged on, other Lantern Corps were discovered or created as all seven colors on the Emotional Spectrum were revealed to the galaxy. But as this conflict and chaos rages on, a prophecy is fulfilled and as the various colors come into battle with each other, a darker force awakens. The Entity of Death, Nekron, acting through the villain Death’s Hand, has prepared to unleash a plague on the entire universe. One that will see the billions of dead across all of creation rise and seek to ravage the living, before extinguishing all life entirely within the Blackest Night. Just as this conversation began, you appear. You are a new or veteran member of one of the existing Lantern Corps...unless you are a Black Lantern, in which you rise from death not long after as the crisis of the Blackest Night begins. -
Coconut Genetic Resources
Coconut Genetic Resources Pons Batugal, V. Ramanatha Rao and Jeffrey Oliver, editors i COCONUT GENETIC RESOURCES The International Plant Genetic Resources Institute (IPGRI) is an independent international scientific organization that seeks to improve the well-being of present and future generations of people by enhancing conservation and the deployment of agricultural biodiversity on farms and in forests. It is one of 15 Future Harvest Centres supported by the Consultative Group on International Agricultural Research (CGIAR), an association of public and private members who support efforts to mobilize cutting-edge science to reduce hunger and poverty, improve human nutrition and health, and protect the environment. IPGRI has its headquarters in Maccarese, near Rome, Italy, with offices in more than 20 other countries worldwide. The Institute operates through four programmes: Diversity for Livelihoods, Understanding and Managing Biodiversity, Global Partnerships, and Improving Livelihoods in Commodity-based Systems. The international status of IPGRI is conferred under an Establishment Agreement which, by January 2005, had been signed by the Governments of Algeria, Australia, Belgium, Benin, Bolivia, Brazil, Burkina Faso, Cameroon, Chile, China, Congo, Costa Rica, Côte d’Ivoire, Cyprus, Czech Republic, Denmark, Ecuador, Egypt, Greece, Guinea, Hungary, India, Indonesia, Iran, Israel, Italy, Jordan, Kenya, Malaysia, Mauritania, Morocco, Norway, Pakistan, Panama, Peru, Poland, Portugal, Romania, Russia, Senegal, Slovakia, Sudan, Switzerland, Syria, Tunisia, Turkey, Uganda and Ukraine. Financial support for IPGRI’s research is provided by more than 150 donors, including governments, private foundations and international organizations. For details of donors and research activities please see IPGRI’s Annual Reports, which are available in printed form on request from [email protected] or from IPGRI’s Web site (www.ipgri.cgiar.org). -
GREEN LANTERN the ANIMATED SERIES by - Manyfist in 2011 There Was a CGI Series That Aired on Cartoon Network
GREEN LANTERN THE ANIMATED SERIES By - Manyfist In 2011 there was a CGI series that aired on Cartoon Network. It was part their DC Nation block. You arrive when a certain human pilot is on Oa, about to skip half way across the universe in the experimental ship. While the storyline lasts only a year, there is still much untold stories to be told. As such your benefactor, had given you +1000cp (Choice Points) to help you on your journey to the frontier of the universe. LOCATION Unfortunately space is a vast place, and your choice of rings depend on where you start out at. Green On board the Interceptor sleeping as Hal & Kilowog steal it. Aya's scanners did not realize you were aboard until it was too late to turn around. Blue You're seeking hope on the planet called Mogo. This planet you're on, is a living planet who traps dangerous aliens and provides them with care. You were drawn in by accident really as your arrival was misinterpreted as a hostile force, however you'll find your brother lantern, Blue Lantern Saint Walker, here as well. Mogo has complete control over its bio dome, and as an apology Mogo will do anything in its power to help. Red Listening to a sermon of Rage onboard, the Shard. The Shard is the only piece of Atrocitus' home world which was destroyed by the Manhunters. Here he has built a religion around the incident and intends to wipe off the Guardians of the Universe from the cosmos in revenge.