Traditional Ecological Knowledge and Resource Management, Taylor & Francis, London: 3-14 and 163- 183.
In a few sentences each, please answer any THREE of the following questions (include the number so we know which ones!). Broader insights and discussion welcome 🙂
1) What is traditional ecological knowledge and why is there a surge of interest in it?
2) What are the characteristics of traditional/indigenous ecological knowledge and practice?
3) How is traditional ecological knowledge different from Western scientific knowledge of the ecosystem?
4) What is the worldview that underpins each? What values are inherent to each?
5) How does the fight for social justice interact with traditional ecological knowledge?
6) Indigenous knowledge systems present a challenge to the positivist-reductionist Western paradigm that has informed industrial and agricultural development for
"This article discusses the current focus - especially within 'people-centred' development - on the use of indigenous knowledge as a significant resource. Although Agrawal recognises that the challenge to the monopoly enjoyed by 'Western' (scientific) knowledge is long overdue, he criticises the assumption implicit in the new indigenous knowledge discourse that there is a clear divide between indigenous and Western knowledge. This dichotomous classification of knowledge is bound to fail for two reasons. Firstly, each body of knowledge is so heterogenous that it cannot be clearly separated from the other. Secondly, the indigenous versus Western classification assumes that knowledge is a fixed system (in time, space and content). Instead, Agrawal argues that knowledge creation is a fluid process that evolves in close interaction with the changing (political, institutional, cultural, economic) context. Moreover, knowledge changes depending on the interests it serves and the purposes for which it is used. Therefore, different strategies for systematising and disseminating knowledge will not be 'neutral', but will benefit different social groups." (
Nadasdy, P. 2003. Hunters and bureaucrats : Power, knowledge, and aboriginal-state relations in the southwest Yukon. Vancouver: UBC Press.
No one who has grown up in the Mediterranean Middle East can really live without the colors and textures and tastes of home. The food that Ottolenghi serves and writes about often includes them all, but it isn’t ethnic cooking, grounded in one tradition, and it certainly isn’t fusion cooking.
The study also identified spiritual knowledge and beliefs as fundamental for developing indigenous worldviews and environmental attitudes and values and that change in resource use may be both beneficial and harmful to biodiversity.The findings also revealed indigenous education as flexible, holistic and informal in nature and uses mostly oral history through verbal instruction and various non-verbal means.
The relevance of indigenous environmental knowledge in the promotion of biodiversity conservation efforts was investigated.This research was conducted within an interpretive paradigm.
The Role of Indigenous Knowledge in Biodiversity Conservation: Implications for Conservation Education in Papua New Guinea (Thesis, Master of Social Sciences (MSocSc)).
Traditional hypertext systems , which typically operate in a closed or local environment, use unique node or document identifiers that change every time the information changes, relying on link servers to maintain references separately from the content . Since centralized link servers are an anathema to the immense scale and multi-organizational domain requirements of the Web, REST relies instead on the author choosing a resource identifier that best fits the nature of the concept being identified. Naturally, the quality of an identifier is often proportional to the amount of money spent to retain its validity, which leads to broken links as ephemeral (or poorly supported) information moves or disappears over time.
The findings in this study revealed indigenous environmental knowledge as useful for biodiversity conservation and promotes sustainable practices.
Each option has its advantages and disadvantages. Option 1, the traditional client-server style , allows all information about the true nature of the data to remain hidden within the sender, preventing assumptions from being made about the data structure and making client implementation easier. However, it also severely restricts the functionality of the recipient and places most of the processing load on the sender, leading to scalability problems. Option 2, the mobile object style , provides information hiding while enabling specialized processing of the data via its unique rendering engine, but limits the functionality of the recipient to what is anticipated within that engine and may vastly increase the amount of data transferred. Option 3 allows the sender to remain simple and scalable while minimizing the bytes transferred, but loses the advantages of information hiding and requires that both sender and recipient understand the same data types.
To study Indigenous materials and traditional construction techniques
To retain and enhance the indigenous construction skills which can be managed better by
locals and explore space-making.
In order to further improve behavior for Internet-scale requirements, we add layered system constraints (). As described in , the layered system style allows an architecture to be composed of hierarchical layers by constraining component behavior such that each component cannot "see" beyond the immediate layer with which they are interacting. By restricting knowledge of the system to a single layer, we place a bound on the overall system complexity and promote substrate independence. Layers can be used to encapsulate legacy services and to protect new services from legacy clients, simplifying components by moving infrequently used functionality to a shared intermediary. Intermediaries can also be used to improve system scalability by enabling load balancing of services across multiple networks and processors.