One Planet: Indigenous Knowledge in the Anthropocene
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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. -
Os Xerente: Estrutura, História E Política Ivo Schroeder Doutor Em Antropologia Social (USP-São Paulo) São Paulo, SP, Brasil [email protected]
Os Xerente: estrutura, história e política Ivo Schroeder Doutor em Antropologia Social (USP-São Paulo) São Paulo, SP, Brasil [email protected] Resumo O campo da política entre os Xerente dialoga com sua estrutura social e aqui é abor- dado a partir de sua distribuição espacial em dezenas de aldeias relativamente au- tônomas. A fundação de aldeias replica e fortalece uma estrutura social que opera por oposições entre lados ou turmas. Uma sociedade assim fragmentada, contudo, é capaz de ações concertadas na defesa de interesses coletivos. A não ser nesses eventos fugazes, porém, os interesses dos grupamentos se impõem e a representação política é suspeita. A memória social, povoada pelas histórias da má escolha, quando jogaram fora as novidades dos brancos, se vê mobilizada para uma aproximação das políticas públicas e da forma de fazer política do branco, em que de novo eles se apresentam em turmas, pois esta é a forma própria de ser Akw Ktabi. Palavras-chave: índios Xerente, história e memória social, aldeamento Theresa Christina, sociedades dualistas, estrutura social e política indígena. Introdução s Xerente, junto com os Xavante e Xakriabá, são classifi- O cados como Jê Centrais e se localizam no município de Tocan- tínia (TO), cerca de 70 km ao norte da capital, Palmas, entre os rios Tocantins e do Sono, nas terras indígenas Xerente e Funil, que somam 183.245,902 hectares. No Censo realizado em 1999,1 a população xerente era de 1.850 indivíduos, distribuídos em 34 aldeias e nas cidades de Tocantínia e Miracema do Tocantins. As maiores eram então Porteira (167), Salto (158), Funil (186), Rio do Sono (104) e Brejo Comprido (80), mas a maioria contava com contingentes de 30 a 40 pessoas. -
Cosmopolítica E Espaço Kaingang No Sul Do Brasil Meridional
UNIVERSIDADE FEDERAL DO RIO GRANDE DO SUL INSTITUTO DE FILOSOFIA E CIÊNCIAS HUMANAS PROGRAMA DE PÓS-GRADUAÇÃO EM ANTROPOLOGIA SOCIAL ““EEuu nnããoo ssoouu ppeeddrraa ppaarraa sseemmpprree”” CCoossmmooppoollííttiiccaa ee EEssppaaççoo KKaaiinnggaanngg nnoo SSuull ddoo BBrraassiill MMeerriiddiioonnaall JJ.. RR.. SSaallddaannhhaa Porto Alegre, outubro de 2009. ““EEuu nnããoo ssoouu ppeeddrraa ppaarraa sseemmpprree”” CCoossmmooppoollííttiiccaa ee EEssppaaççoo KKaaiinnggaanngg nnoo SSuull ddoo BBrraassiill MMeerriiddiioonnaall JJ.. RR.. SSaallddaannhhaa Dissertação apresentada ao Programa de Pós-Graduação em Antropologia Social da Universidade Federal do Rio Grande do Sul, como exigência parcial à obtenção do título de Mestre em Antropologia Social. Orientadora: Profª. Drª. Maria Eunice Maciel Comissão Examinadora Profª. Drª. Ceres Victora Universidade Federal do Rio Grande do Sul Prof. Dr. José Otávio Catafesto de Souza Universidade Federal do Rio Grande do Sul Prof. Dr. Rogério Réus Gonçalves da Rosa Universisdade Federal de Pelotas Porto Alegre, outubro de 2009. 2 Ofereço este empenho à todos aqueles que sabem que, não só “outro mundo é possível”, mas “outros mundos” ainda existem. 3 “A diferença entre uma língua e um dialeto é o tamanho do exército.” Um desdobramento da idéia do lingüista Max Weinreich feito por um acadêmico participante de GT sobre a luta pataxó pela Terra Indígena na Bahia, 26° Reunião Brasileira de Antropologia (RBA) de 2008, Porto Seguro/BA. A idéia foi expressa em resposta às colocações de outra acadêmica, da lingüística, que afirmava uma dita “impossibilidade” dos indígenas pataxós em re-atualizarem sua língua, considerada por muitos não-indígenas “morta” ou extinta. 4 Agradecimentos É pertinente esclarecer aqui que, no idioma kaingang, não existe uma expressão propícia “traduzível”, a menos por parte de meus interlocutores, que contenha um significado similar ao “nosso” “muito obrigado”. -
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). -
The Contingency of Authenticity. Intercultural Experiences in Indigenous Villages of Eastern and Northeastern Brazil
VIBRANT - Vibrant Virtual Brazilian Anthropology E-ISSN: 1809-4341 [email protected] Associação Brasileira de Antropologia Brasil de Azeredo Grünewald, Rodrigo The Contingency of Authenticity. Intercultural Experiences in Indigenous Villages of Eastern and Northeastern Brazil VIBRANT - Vibrant Virtual Brazilian Anthropology, vol. 6, núm. 2, diciembre, 2009, pp. 225 -253 Associação Brasileira de Antropologia Brasília, Brasil Available in: http://www.redalyc.org/articulo.oa?id=406941908012 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative The Contingency of Authenticity Intercultural Experiences in Indigenous Villages of Eastern and Northeastern Brazil1 Rodrigo de Azeredo Grünewald2 Introduction Indigenous populations in Brazil have been more and more involved with different social segments and global subjects, despite all governmental pro- tection in trying to define and control the flow of external agents into Indian territories. However, many people – driven by different interests – end up having encounters with those populations, and, whether or not intentionally, they also end up experiencing intercultural encounters, which are evaluated by means of reflections on the authenticity of native traditions. From a wide range of possible actors involved in such interethnic en- counters, we come across those who, seeking leisure, may be ultimately di- vided into tourists and travelers (Errington and Gewertz 2004). This article focuses more intensively on some such experiences, and considers the social (ideological) representations associated with the construction of the assess- ments made by those people who encounter Brazilian Indians. -
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. -
Peoples in the Brazilian Amazonia Indian Lands
Brazilian Demographic Censuses and the “Indians”: difficulties in identifying and counting. Marta Maria Azevedo Researcher for the Instituto Socioambiental – ISA; and visiting researcher of the Núcleo de Estudos em População – NEPO / of the University of Campinas – UNICAMP PEOPLES IN THE BRAZILIAN AMAZONIA INDIAN LANDS source: Programa Brasil Socioambiental - ISA At the present moment there are in Brazil 184 native language- UF* POVO POP.** ANO*** LÍNG./TRON.**** OUTROS NOMES***** Case studies made by anthropologists register the vital events of a RO Aikanã 175 1995 Aikanã Aikaná, Massaká, Tubarão RO Ajuru 38 1990 Tupari speaking peoples and around 30 who identify themselves as “Indians”, RO Akunsu 7 1998 ? Akunt'su certain population during a large time period, which allows us to make RO Amondawa 80 2000 Tupi-Gurarani RO Arara 184 2000 Ramarama Karo even though they are Portuguese speaking. Two-hundred and sixteen RO Arikapu 2 1999 Jaboti Aricapu a few analyses about their populational dynamics. Such is the case, for RO Arikem ? ? Arikem Ariken peoples live in ‘Indian Territories’, either demarcated or in the RO Aruá 6 1997 Tupi-Mondé instance, of the work about the Araweté, made by Eduardo Viveiros de RO Cassupá ? ? Português RO/MT Cinta Larga 643 1993 Tupi-Mondé Matétamãe process of demarcation, and also in urban areas in the different RO Columbiara ? ? ? Corumbiara Castro. In his book (Araweté: o povo do Ipixuna – CEDI, 1992) there is an RO Gavião 436 2000 Tupi-Mondé Digüt RO Jaboti 67 1990 Jaboti regions of Brazil. The lands of some 30 groups extend across national RO Kanoe 84 1997 Kanoe Canoe appendix with the populational data registered by others, since the first RO Karipuna 20 2000 Tupi-Gurarani Caripuna RO Karitiana 360 2000 Arikem Caritiana burder, for ex.: 8,500 Ticuna live in Peru and Colombia while 32,000 RO Kwazá 25 1998 Língua isolada Coaiá, Koaiá contact with this people in 1976. -
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). -
Issues and Options for Traditional Knowledge Holders in Protecting Their Intellectual Property
CHAPTER 16.6 Issues and Options for Traditional Knowledge Holders in Protecting Their Intellectual Property stepHen A. HAnsen, American Association for the Advancement of Science (AAAS), Science and Human Rights Program, U.S.A. JUstin w. van Fleet, Principal Consultant and Director, The Advance Associates, LLC, U.S.A. ABSTRACT continued survival. Key examples of TK are these Traditional knowledge (TK) is the information that peo- uses of biological resources: ple in a given community, based on experience and adapt- • plao-noi in Thailand for the treatment of ed to local culture and environment, have developed over time and that continues to develop. This knowledge is ulcers used to sustain the community and its culture, as well • the hoodia cactus by Kung Bushmen in as the biological resources necessary for the continued Africa to stave off hunger survival of the community. Since 1948, international hu- • turmeric in India for wound-healing man-rights standards have recognized the importance of protecting intellectual property. Yet, to date, intellectual • ayahuasca in the Amazon basin for sacred property (IP) rights are not adequately extended to the religious and healing purposes holders of TK. The requirements for IP rights protections • j’oublie in Cameroon and Gabon as a under current IP regimes remain largely inconsistent with sweetener the nature of TK. As a result, it is neglected and consid- ered part of the public domain with no protections or benefits for the knowledge holders, or expropriated for TK includes mental inventories of local bio- the financial gains of others, often referred to as biopiracy. logical resources, animal breeds, and local plant, This chapter presents basic IP concepts in the context of crop, and tree species. -
Aprender E Ensinar: a “Pedagogia” Akwẽ-Xerente E a Construção Da Pessoa1
9 Revista Humanidades e Inovação v.4, n. 3 - 2017 APRENDER E ENSINAR: A “PEDAGOGIA” AKWẼ-XERENTE E A CONSTRUÇÃO DA PESSOA1 LEARNING AND TEACHING: THE AKWẼ-XERENTE “PEDAGOGY” AND THE PERSON´S CONSTRUCTION Genilson Nolasco Universidade Estadual do Tocantins (Unitins) [email protected] Odair Giraldin Universidade Federal do Tocantins (UFT) [email protected] Resumo: Este artigo aborda o processo próprio de ensino-aprendizagem no contexto da educação escolar indígena no Brasil, refletindo sobre essa ideia a partir da experiência etnográfica do povo Akwẽ-Xerente. Considera que para esse povo é mais adequado falar em processo de aprendizagem- ensino, pois que o foco do processo está centrado mais na ação protagonista do aprendiz interessado que na ação do mestre que ensina. Considera-se ainda que a aprendizagem akwẽ passa pela construção do corpo e das suas afecções que o possibilitam adquirir condições adequadas para acessar os conhecimentos. Palavras-chave: educação; corpo; pessoa. Abstract: This article focuses on the own teaching-learning process on the context of the indigenous school education in Brazil, reflecting on this idea from the ethnographic experience from the Akwẽ- Xerente people. We consider that for this people it is more appropriate to talk about learning-teaching processes because the focus of the process is more centered on the interested apprentice’s protagonist action then the action from the master who teaches. It is considered that the akwẽ learning passes through the construction of the body and its affection that enables to acquire appropriate conditions to access the knowledge. Key-words: Akwẽ-Xerente; education; body; person. -
INTERFACES EDUCATIVAS E COTIDIANAS: Povos Indígenas
INTERFACES EDUCATIVAS e COTIDIANAS: Povos Indígenas SANDRA MARIA NASCIMENTO DE MATTOS JOSÉ ROBERTO LINHARES DE MATTOS ROMARO ANTONIO SILVA Organizadores Editora do Instituto Federal do Amapá COLEÇÃO POVOS TRADICIONAIS VOL. 2 INTERFACES EDUCATIVAS E COTIDIANAS: Povos Indígenas Conselho Editorial Científico (Coleção Povos Tradicionais) Dr. Ademir Donizet Caldeira (Universidade Federal de São Carlos - BR) Dr. Aldrin Cleyde da Cunha (Universidade Federal da Grande Dourados - BR) Dr. Alexandre Pais (Manchester Metropolitan University - UK) Dra. Ana Maria Martensen Roland Kaleff (Universidade Federal Fluminense - BR) Dra. Antônia Rodrigues da Silva (Universidade Federal do Amazonas - BR) Dra. Lenira Pereira da Silva (Instituto Federal de Sergipe - BR) Dr. Marlon Marcos Vieira Passos (Universidade da Integração Internacional da Lusofonia Afro-Brasileira - BR) Dra. Mônica Maria Borges Mesquita (Universidade Nova de Lisboa – PT) Dra. Natividad Adamuz Povedano (Universidad de Córdoba - ES) Dra. Olenêva Sanches Sousa (Red Internacional de Etnomatemática - BR) Dra. Taciana de Carvalho Coutinho (Universidade Federal do Amazonas - BR) Dr. Ubiratan D’Ambrosio (Universidade de São Paulo - BR) Conselho Editorial do IFAP Titulares Flávia Karolina Lima Duarte Barbosa Ivan Gomes Pereira Jéssica de Oliveira Pontes Nóbrega Nilvan Carvalho Melo Joadson Rodrigues da Silva Freitas Marlon de Oliveira do Nascimento Leila Cristina Nunes Ribeiro Marialva do Socorro Ramalho de Oliveira de Almeida Victor Hugo Gomes Sales Themístocles Raphael Gomes Sobrinho Romaro Antonio