Dissertations / Theses on the topic 'Indigenous peoples environmental knowledge'
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Takeshita, Chikako. "Coordinates of Control: Indigenous Peoples and Knowledges in Bioprospecting Rhetoric." Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/41439.
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In this thesis, I draw attention to how representations of indigenous peoples and knowledges in the rhetoric of bioprospecting weave the people into multiple coordinates of discursive control. Bioprospecting, or the exploration of biological resources in search of valuable genetic and chemical material for commercial use, is portrayed by proponents as an ideal project which benefit all of its stakeholders. I challenge such perception by exposing the power relationships underlying bioprospecting proposals as well as the various interests built into their rhetoric. My particular interest lies in exploring the implications for indigenous peoples whose appearances in bioprospecting proposals are less than voluntary. I make three claims: (1) that the representation of indigenous peoples as stewards of the environment is a role assigned to them, which is then circulated and mobilized within the bioprospecting rhetoric in order to support its arguments concerning biodiversity conservation; (2) that indigenous knowledges of the environment, of medicinal plants in particular, are taken out of their original socio-cultural contexts, utilized, appropriated, and valorized by bioprospectors who construct the rhetoric; (3) that the visibility of indigenous peoples and knowledges, which was heightened as a result of the increased interest taken in controlling them, opens up new opportunities for the people to resist misappropriation and struggle for self-definition. In short, this project takes indigenous peoples and knowledges as the intersection of forces and interests comprising an intricate web of power relationships, within which any participant can attempt to empower oneself either by resisting or manipulating the control to which one is exposed.Master of Science
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Conceiç̧ão, Ana Maria Romão Wamir da. "Government environmental education programmes and campaigns (EEPCs) in Mozambique the role of indigenous knowledge and practices /." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-10022007-115810/.
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Tiu, Sangion Appiee. "The Role of Indigenous Knowledge in Biodiversity Conservation: Implications for Conservation Education in Papua New Guinea." The University of Waikato, 2007. http://hdl.handle.net/10289/2308.
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The research reported in this thesis focussed on exploring existing indigenous environmental knowledge of two indigenous communities in Papua New Guinea and how this knowledge was acquired, interpreted and disseminated to the next generation. The relevance of indigenous environmental knowledge in the promotion of biodiversity conservation efforts was investigated. This research was conducted within an interpretive paradigm. A naturalistic/ethnographic methodology was used. Data was collected through semi structured interviews and observations. Participants in this case study were representatives of the community and included elders, adults, teachers and students. The findings in this study revealed indigenous environmental knowledge as useful for biodiversity conservation and promotes sustainable practices. It showed that indigenous family knowledge is essential for claiming land inheritance and indigenous environmental practices are consistent with sustainable practices and land use. Forest knowledge is found to be useful in identifying and locating resources and that sustainable practices ensured continuity of these resources. 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. They showed that IE uses a variety of teaching and learning approaches that utilise the environment as a tool and that learning venues provide a realistic learning experience. The thesis concludes that IEK promotes biodiversity conservation in many ways and that indigenous education uses situated context to promote realistic learning. Indigenous environmental knowledge and education could therefore be used in biodiversity conservation education.
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Hanisi, Nosipho. "Nguni fermented foods: working with indigenous knowledge in the Life Sciences: a case study." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1008372.
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This study examines learning interactions around indigenous ways of knowing associated with fermented grain foods (the making of umqombothi) and the concept of alcoholic fermentation in the Grade 11 Life Sciences curriculum. As an environmental education study it also investigates the cultural significances of the fermented grain food and how learners might make better lifestyle choices. The inclusion of indigenous ways of knowing in the Life Sciences curriculum (FET band) created spaces and opportunities for the use of both knowledge's in sociocultural context and the structured propositions of the learning area in order to construct knowledge. This stimulated learners' understanding of fermentation and also led to a valuing of social context as well as the cultural capital embedded in the indigenous ways of knowing. The study suggests that parental involvement contributed to this valuing of intergenerational ways of knowing. Learners also deliberated how colonial interpretations of Nguni culture and the religious beliefs of Christians had served to marginalise and foster a widening urban rejection of isiXhosa cultural practices related to fermented foods. In their learning and discussion, learners developed new insights and respect for isiXhosa fermentation practices (ukudidiyela) that bring out the food value and nutrition in the grain. The data illustrates that lesson activity that drew on relevant Learning Outcomes and Assessment Standards to integrate Indigenous Knowledge practices in a Life Sciences learning programme, served to enhance learner understanding of alcoholic fermentation. They also document a revaluing of cultural heritage and learners bringing up the problem of alcohol abuse in the community. Curriculum work with Indigenous Knowledge thus not only assisted learners to grasp the science but to use this alongside a valued cultural knowledge capital to deliberate and act on a local concern.
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Shava, Soul. "Indigenous knowledges: a genealogy of representations and applications in developing contexts of environmental education and development in southern Africa." Thesis, Rhodes University, 2009. http://hdl.handle.net/10962/d1005920.
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This study was developed around concerns about how indigenous knowledges have been represented and applied in environment and development education. The first phase of the study is a genealogical analysis after Michel Foucault. This probes representations and applications of plant-based indigenous knowledge in selected anthropological, botanical and environmental education texts in southern Africa. The emerging insights were deepened using a Social (Critical) Realism vantage point after Margaret Archer to shed light on agential issues in environmental education and development contexts. Here her morphogenetic/morphostatic analysis of social transformation or reproduction is used to trace changes in indigenous knowledge representations and applications over time (from the pre-colonial into the post-colonial era). The second phase uses the same perspectives and tools to extend the analysis of power/knowledge relationships into the interface of indigenous communities and modern institutions in two case study settings in the Eastern Cape of South Africa. This study reveals colonially-derived hegemonic processes of modern/Western scientific institutional representations/interpretations of the knowledges of indigenous communities. It also tracks a continuing trajectory of their dominating and prescriptive mediating control over local knowledges from the pre-colonial context through into the post-colonial period in southern Africa. The analysis reveals how this hegemony is sustained through the deployment of institutional strategies of representation that transform local knowledges into the disciplinary knowledge discourses of modern scientific institutions. These representational strategies therefore generate/reproduce and validate disciplinary discourses about the other, constructing disciplinary 'regimes of truth'. In this way modern institutions appropriate and displace indigenous/local knowledges, silence the voices of local communities and regulate individual and community agency within a continuing subjugation of indigenous knowledges. This study reveals how working within modern institutions and disciplinary knowledges in participative education and development interactions can serve to implicate indigenous researchers in these institutional hegemonic processes. The study also notes evidence of a continued resistance to hegemonic Western knowledge discourses as indigenous communities have sustained many knowledge practices alongside Western knowledge discourses. There is also evidence of a recent emergence of counter-hegemonic indigenous knowledge discourses in environmental education and development practices in southern Africa. It is noted that these have been contingent upon the changing political terrain in southern Africa as this has opened the way for alternative discourses to the dominant conventional Western knowledges in formal education and development contexts. The counterhegemonic discourses invert power/knowledge relations, decentre hegemonic discourses and reposition indigenous knowledges in formal education and development contexts. This study suggests the need to foreground indigenous knowledges as a process of knowledge decolonisation that gives contextual and epistemic relevance to environmental education and development processes. This calls for a need for new strategies to transform existing institutions by creating enabling spaces for the representational inclusion of indigenous knowledges in formal/conventional knowledge discourses and their application in social contexts. This opens up possibilities for plural knowledge representations and for their integrative and reciprocal co-engagement in situated contexts of environmental education and development in southern Africa.
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Griffin, Rory D. "Indigenous knowledge for sustainable development : case studies of three indigenous tribes of Wisconsin /." Link to full text, 2009. http://epapers.uwsp.edu/thesis/2009/Griffin.pdf.
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Thesis (M.S.)--University of Wisconsin--Stevens Point, 2009.Submitted in partial fulfillment of the requirements of the degree Master of Science in Natural Resource Management, College of Natural Resources. Includes bibliographical references (leaves 167-176).
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Panzironi, Francesca. "Indigenous Peoples' Right to Self-determination and Development Policy." University of Sydney, 2007. http://hdl.handle.net/2123/1699.
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Doctor of PhilosophyThis thesis analyses the concept of indigenous peoples’ right to self–determination within the international human rights system and explores viable avenues for the fulfilment of indigenous claims to self–determination through the design, implementation and evaluation of development policies. The thesis argues that development policy plays a crucial role in determining the level of enjoyment of self–determination for indigenous peoples. Development policy can offer an avenue to bypass nation states’ political unwillingness to recognize and promote indigenous peoples’ right to self–determination, when adequate principles and criteria are embedded in the whole policy process. The theoretical foundations of the thesis are drawn from two different areas of scholarship: indigenous human rights discourse and development economics. The indigenous human rights discourse provides the articulation of the debate concerning the concept of indigenous self–determination, whereas development economics is the field within which Amartya Sen’s capability approach is adopted as a theoretical framework of thought to explore the interface between indigenous rights and development policy. Foundational concepts of the capability approach will be adopted to construct a normative system and a practical methodological approach to interpret and implement indigenous peoples’ right to self–determination. In brief, the thesis brings together two bodies of knowledge and amalgamates foundational theoretical underpinnings of both to construct a normative and practical framework. At the normative level, the thesis offers a conceptual apparatus that allows us to identify an indigenous capability rights–based normative framework that encapsulates the essence of the principle of indigenous self–determination. At the practical level, the normative framework enables a methodological approach to indigenous development policies that serves as a vehicle for the fulfilment of indigenous aspirations for self–determination. This thesis analyses Australia’s health policy for Aboriginal and Torres Strait Islander peoples as an example to explore the application of the proposed normative and practical framework. The assessment of Australia’s health policy for Indigenous Australians against the proposed normative framework and methodological approach to development policy, allows us to identify a significant vacuum: the omission of Aboriginal traditional medicine in national health policy frameworks and, as a result, the devaluing and relative demise of Aboriginal traditional healing practices and traditional healers.
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Trapnell, Lucy. "The voices of Indigenous Peoples’ Elders in teacher training." Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/112541.
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A lo largo de las últimas décadas se ha venido planteando la necesidad de problematizar la manera como se construye el conocimiento y de poner en evidencia las relaciones entre conocimiento y poder. Una valiosa innovación, que busca abrir la educación superior a la inclusión de nuevos actores y nuevas voces, ha sido la redefinición del equipo formador de algunos institutos superiores pedagógicos y universidades convencionales para incluir conocedores y conocedoras de los pueblos originarios. No obstante, en este artículo argumento que su participación en los procesos de formación docente no necesariamente garantiza el desarrollo de prácticas que hagan evidente la existencia de formas de pensar alternativas al conocimiento hegemónico ni las múltiples formas como se producen. Para que esto ocurra, es necesario tomar conciencia de la compleja relación entre conocimiento y poder, y analizar la forma como esta se expresa en la formación superior y, de manera concreta, en la institución formadora. Sustento este argumento en la experiencia del Programa de Formación de Maestros Bilingües de la Amazonía Peruana (Formabiap), al cual he acompañado a lo largo de los últimos veintinueve años, en mi experiencia directa y en sistematizaciones y evaluaciones internas y externas del programa.During the last decades the need to question the way in which knowledge is constructed as well as its relation with power issues has come forward. An important innovation in some teacher training colleges and conventional universities is the redefinition of the teaching staff. They have included indigenous elders as an attempt to open higher education to the inclusion of new actors and new voices. However, in this article I argue that the participation of indigenous elders in teacher training processes, does not necessarily guarantee the development of practises that will highlight the existence of ways of thinking alternative to hegemonic knowledge nor the multiple ways in which knowledge is produced. For this to happen consciousness must be gained regarding the complex relations between knowledge and power, and the way in which it is expressed in higher education in general and in specific academic spaces. Drawing from the experience of the Teacher Training Programme of the Peruvian Amazon (Formabiap), which I have accompanied during the last 29 years, I sustain my argument with information gained through my direct experience with the Programme and from documents, studies and internal and external evaluations of its process.
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Moors, Allan D. "An indigenous knowledge garden, an urban teaching garden for the preservation of indigenous environmental knowledge." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0004/MQ41665.pdf.
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Smith, Laurel Catherine. "MEDIATING INDIGENOUS IDENTITY: VIDEO, ADVOCACY, AND KNOWLEDGE IN OAXACA, MEXICO." Lexington, Ky. : [University of Kentucky Libraries], 2005. http://lib.uky.edu/ETD/ukygeog2005d00327/etd.pdf.
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Thesis (Ph. D.)--University of Kentucky, 2005.Title from document title page (viewed on November 2, 2005). Document formatted into pages; contains v, 419 p. Includes abstract and vita. Includes bibliographical references (p. 380-417).
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Wickstrom, Stefanie D. "The political ecology of development and indigenous resistance in Panama and the United States : a comparative study of the Ngöbe, Kuna, Zuni and Skokomish societies /." view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3018402.
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Thesis (Ph. D.)--University of Oregon, 2001.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 356-380). Also available for download via the World Wide Web; free to University of Oregon users. Address: http://wwwlib.umi.com/cr/uoregon/fullcit?p3018402.
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Cambray, Garth Anton. "African mead biotechnology and indigenous knowledge systems in iQhilika process development." Thesis, Rhodes University, 2005. http://hdl.handle.net/10962/d1003988.
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While the production of mead, a fermented honey beverage, has declined in popularity around the world in recent centuries, a substantial mead industry continues to exist in Africa with an estimated annual production of 1 to 1.7 billion litres. This is largely an ‘invisible industry’, and has functioned outside the formal economy due to proscription of indigenous beverages during colonial times. The traditional African mead industry is, however, also now under pressure due to the environmental degradation of scarce natural ingredients, urbanisation and loss of indigenous knowledge systems (IKS) and, with time, the beverage will likely follow the declining trend of mead consumption observed elsewhere. An analysis of early reports of African mead production suggested that the Khoi-San, among the earliest inhabitants of the continent, are the originators of the mead making techniques which use fibrous plant materials derived from specific plant species, to facilitate mead fermentation in some way. The Eastern Cape represents a region with a large body of Khoi-San IKS preserved in their descendants among the Afrikaans and Xhosa populations. A survey to establish a baseline of mead-making technology in the Eastern Cape was undertaken, and involved interviewing traditional mead makers across an area of roughly 100 000 km2, showing that the mead, iQhilika(Xhosa) Kari (Khoi-San/Afrikaans), is produced using a very similar process throughout the region. This involves the roots of a Trichodiadema sp. plant (imoela – Xhosa, karimoer – Afrikaans/Khoi-San), honey, extract of brood and/or pollen and water. Various other fruit sugar sources were also found to be added at times producing seasonal beverages with unique organoleptic properties. A model traditional iQhilika production operation was investigated in order to describe the main features of the process. Biomass immobilised on Trichodiadema root segments was found to be distributed evenly through the profile of the bioreactor resulting in a well mixed fermentation and a productivity of 0.74 g EtOH/l/h. In the initial stages of fermentation, the ethanol yield was highest in the mid-regions of the bioreactor, but with time the regions closer to the surface, which had atmospheric contact had a higher yield. This phenomenon was attributed to aerobic fatty acid synthesis which allowed the yeast close to the surface to function more efficiently despite rising ethanol concentrations. The mead contained 44.25 g/l (7 % volume) ethanol produced in a fermentation time of 43.5 h. Yeast biomass in the traditional process was either immobilised in the form of flocs or attached to the Trichodiadema intonsum support. Electron microscopy revealed that the cells were covered in a layer of extra-cellular polymeric substance apparently assisting the immobilization, and which was populated by a consortium of yeasts and bacteria. Yeasts isolated from iQhilika brewed in two regions separated by 350 km were found to be very closely related Saccharomyces cerevisiae strains as determined by molecular genetic analysis. The traditional beverage was found to contain populations of Lactic acid bacteria (LAB), which are known spoilage organisms in other beverages. Spoilage characteristics of these organisms matched descriptions of spoilage provided by the IKS survey. Other possibly beneficial LAB, which may contribute useful flavour compounds, were also found to be present in the system. The basic functional aspects of the traditional process were used to design a continuous bench-scale tower bioreactor and process development was based on the IKS survey. This consisted of a packed bed bioreactor, consisting of 2 mm3 T. intonsum root segments, immobilising a novel Saccharomyces cerevisiae strain isolated from a traditional batch of iQhilika. The bioreactor performed well with a yield of close to the theoretical maximum and an ethanol productivity of 3.45 g EtOH/l/h. The parameters of the 5.6 l/d bench-scale bioreactor were used to design a full-scale production bioreactor with a planned maximum output of 330 l/d. This bioreactor had a productivity of 0.19 g EtOH/l/h. The organoleptic properties of the product produced were considered by a taste panel to be better than those of the product of the bench-scale tower bioreactor. This research was based on the development of IKS which imposed a number of constraints and obligations on the project to ensure environmental, and social, in addition to financial viability of the scale-up operation. Makana Meadery was established in partnership with Rhodes University as an empowerment company which, in addition to undertaking the commercialisation of the iQhilika process, would also develop methods for the production of scarce ingredients traditionally unsustainably sourced from fragile ecosystems, provide beekeeping training and the manufacture of beehives.
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Chanza, Nelson. "Indigenous knowledge and climate change : insights from Muzarabani, Zimbabwe." Thesis, Nelson Mandela Metropolitan University, 2014. http://hdl.handle.net/10948/d1020299.
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Discourse characterising climate change has largely revolved around aspects within the realm of impact identification, mitigation and adaptation. Apparently, a burgeoning appetite to examine the role of indigenous knowledge (IK) now confronts the fronts of climate science, policy and practice. The surge in attention to localbased knowledge is attributed to growing challenges posed by change and variability in the climate system. This study argues that indigenous-based knowledge is capable of filling knowledge gaps and validating current understanding about climate change particularly at local levels. Essentially, the paucity of knowledge about local climatic events can be circumvented by engaging indigenous ‘scientists’ whose many years of direct contact with the environment have equipped them with the indispensable knowledge, skills and experiences to understand the same. Primarily, the thesis’ objectives were threefold. One, it captured useful indicators of climate change and variability from the understanding of the indigenous people, which can also be used to enhance understanding of climate change impacts.Two, it drew from the knowledge, experiences, skills and practices of the locals in order to inform appropriate community level mitigation and adaptation interventions. And, three, it highlighted the fact that knowledge of the indigenous people can be used to direct research on climate change. The study area (Muzarabani in Zimbabwe) experiences recurrent droughts and floods and its villagers rely predominantly on climate-sensitive livelihoods. As such, it was selected to provide a reliable case on IK practices and experiences of the people witnessing climatic events. The study was framed within an epistemological and methodological configuration of emancipatory pedagogy that looks at the generators of climate knowledge as ‘scientists’ in their own right. A qualitative elicitation interviewing technique involving in-depth discussions with traditional leaders and elderly knowledgeable citizens was conducted. The participants were selected through chain referrals until the level of theoretical saturation. In addition, directed field observations, document analysis and key informant interviews with other respondents selected through theoretical sampling enhanced the robustness of data acquisition methods. Group-based participatory data analysis and reflexive pragmatism also enhanced rigour and quality of research findings intended to balance between the strictures of the scientific audience and the views of the knowledge generators. Three key themes were derived from IK-climate change linkages as: indigenous based indicators of climate change, indigenous-based mitigation and indigenous based adaptation. A range of indigenous-based indicators identified pointed to a progressively drier climate with shorter growing seasons that are also punctuated by mid-season dry spells. A trend towards increased desiccation of water bodies (rivers, ponds and vleis) was further observed. There is also an upsurge in the abundance and pestiferous nature of Macrotermes spp, Quelea quelea and Acanthoplus discoidalis, which are most likely related to climate change. Some of these indicators closely match with those used in mainstream climate science and they also serve to understand climate change impacts at a finer local level of analysis. Indigenous-based mitigation is mainly driven by the notion of sacredness where the locals regard forestry, certain trees and vleis as sacrosanct. Tampering with these is believed to upset the spirits who have powers to influence climate. Opportunities associated with IK deployment in climate mitigation are understood from the viewpoint of enhancing greenhouse gas (GHG) sinks and that of reducing vulnerability to extreme climatic events. Specifically, this can be achieved through enhancing GHG sequestration through forestry and land-use management initiatives; that is, reducing emissions from deforestation and forestry related degradation (REDD+) and Land Use and Land-Use Cover and Forestry (LULUCF). These two are the dominant schemes adopted by the Intergovernmental Panel on Climate Change (IPCC) to govern climate mitigation. Indigenous disaster risk management (DRM) strategies abound in drought, famine, flood and violent storms through various forms such as Zunde raMambo, nhimbe, rain-making ceremonies and community early warning systems (EWS).The locals in Muzarabani are not passive observers of the changing climate system. Increasing environmental risks necessitates them to devise countermeasures for responding to climatic stimuli with the intention of minimising harm and/or enhancing the benefits brought about by the same. Thus, a portfolio of IK-based adaptation strategies best described as an assortment of short-term coping practices and longterm adaptive strategies were identified. These range from exploitation of ecosystem services, agricultural based interventions, riverine farming, traditional phonological knowledge (TPK) to migration. Therefore, it was revealed that community-based adaptation (CBA) can adequately leverage on IK to improve adaptive capacity and build community resilience against climate change. Clearly, the complementary role of indigenous-based knowledge cannot be disputed, given the demonstrated range of applications from identifying several indicators of change and variability in the climate system, examination of climate change impacts, to identification and assessment of mitigation and adaptation options. The study advises that exogenous climate interventions need to be congruent with indigenous based strategies to avoid maladaptation. To the climate research community therefore, it should be realised that IK is useful both as leads and as baseline knowledge for future work on the impacts of climate change, and in the assessment of climate interventions. In this regard, the remaining challenge is to formulate a framework of constructive dialogue between indigenous scientists and conventional scientists so as to make sure that the mutual benefits of the two knowledge forms are adequately harnessed. Handled well, such collaborative effort would ensure enhanced climate change knowledge for successful mitigation and adaptation strategies. Handled poorly, there is a risk that the developmental needs of communities exposed to climatic events would not be addressed.
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Anderson, Jane Elizabeth Law Faculty of Law UNSW. "The production of indigenous knowledge in intellectual property law." Awarded by:University of New South Wales. School of Law, 2003. http://handle.unsw.edu.au/1959.4/20491.
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The thesis is an exploration of how indigenous knowledge has emerged as a subject within Australian intellectual property law. It uses the context of copyright law to illustrate this development. The work presents an analysis of the political, social and cultural intersections that influence legal possibilities and effect practical expectations of the law in this area. The dilemma of protecting indigenous knowledge resonates with tensions that characterise intellectual property as a whole. The metaphysical dimensions of intellectual property have always been insecure but these difficulties come to the fore with the identification of boundaries and markers that establish property in indigenous subject matter. While intellectual property law is always managing difference, the politics of law are more transparent when managing indigenous concerns. Rather than assume the naturalness of the category of indigenous knowledge within law, this work interrogates the politics of its construction precisely as a ???special??? category. Employing a multidisciplinary methodology, engaging theories of governmental rationality that draws upon the scholarship of Michel Foucault to appreciate strategies of managing and directing knowledge, the thesis considers how the politics of law is infused by cultural, political, bureaucratic and individual factors. Key elements in Australia that have pushed the law to consider expressions of indigenous knowledge in intellectual property can be located in changing political environments, governmental intervention through strategic reports, cultural sensitivity articulated in case law and innovative instances of individual agency. The intersection of these elements reveals a dynamic that exerts influence in the shape the law takes.
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Valencia, Mireya. "Restoring Reciprocity: Indigenous Knowledges and Environmental Education." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/pomona_theses/224.
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Environmental education in the U.S. has been slow to incorporate Indigenous knowledges, with most pre-university curriculum centering around Western science. I believe incorporating Indigenous knowledges into environmental education can promote reciprocal, critical, and active human-nature relationships. While Indigenous knowledges should infiltrate all levels of environmental education, I argue that alternative forms of education which operate outside the formal school system might present the fewest immediate obstacles.
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Parra, Witte Falk Xué. "Living the law of origin : the cosmological, ontological, epistemological, and ecological framework of Kogi environmental politics." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274896.
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This project engages with the Kogi, an Amerindian indigenous people from the Sierra Nevada de Santa Marta mountain range in northern Colombia. Kogi leaders have been engaging in a consistent ecological-political activism to protect the Sierra Nevada from environmentally harmful developments. More specifically, they have attempted to raise awareness and understanding among the wider public about why and how these activities are destructive according to their knowledge and relation to the world. The foreign nature of these underlying ontological understandings, statements, and practices, has created difficulties in conveying them to mainstream, scientific society. Furthermore, the pre-determined cosmological foundations of Kogi society, continuously asserted by them, present a problem to anthropology in terms of suitable analytical categories. My work aims to clarify and understand Kogi environmental activism in their own terms, aided by anthropological concepts and “Western” forms of expression. I elucidate and explain how Kogi ecology and public politics are embedded in an old, integrated, and complex way of being, knowing, and perceiving on the Sierra Nevada. I argue that theoretically this task involves taking a realist approach that recognises the Kogi’s cause as intended truth claims of practical environmental relevance. By avoiding constructivist and interpretivist approaches, as well as the recent “ontological pluralism” in anthropology, I seek to do justice to the Kogi’s own essentialist and universalist ontological principles, which also implies following their epistemological rationale. For this purpose, I immersed myself for two years in Kogi life on the Sierra, and focused on structured learning sessions with three Mamas, Kogi spiritual leaders and knowledge specialists. I reflect on how this interaction was possible because my project was compatible with the Mamas’ own desire to clarify and contextualise the Kogi ecological cause. After presenting this experience, I analyse the material as a multifaceted, interrelated, and elaborate system to reflect the organic, structured composition of Kogi and Sierra, also consciously conveyed as such by the Mamas. I hereby intend to show how the Kogi reproduce, live, and sustain this system through daily practices and institutions, and according to cosmological principles that guide a knowledgeable, ecological relationality with things, called ‘the Law of Origin’. To describe this system, I develop a correspondingly holistic and necessary integration of the anthropological concepts of cosmology, ontology, epistemology, and ecology. Based on this, I argue that Kogi eco-politics are equally embedded in this system, and constitute a contemporary attempt to maintain their regulatory relations with the Sierra Nevada and complement their everyday care-taking practices and rituals. In Kogi terms, this continuity and coherence is a moral imperative and environmental necessity. Thus framing and clarifying Kogi eco-politics may enrich insights into the nature of indigenous ecological knowledge, and may help address environmental problems.
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Parker, Jonathan. "Sustainable Environmental Identities for Environmental Sustainability: Remaking Environmental Identities with the Help of Indigenous Knowledge." Thesis, University of North Texas, 2012. https://digital.library.unt.edu/ark:/67531/metadc177240/.
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Early literature in the field of environmental ethics suggests that environmental problems are not technological problems requiring technological solutions, but rather are problems deeply rooted in Western value systems calling for a reorientation of our values. This dissertation examines what resources are available to us in reorienting our values if this starting point is correct. Three positions can be observed in the environmental ethics literature on this issue: 1. We can go back and reinterpret our Western canonical texts and figures to determine if they can be useful in providing fresh insight on today's environmental challenges; 2. We abandon the traditional approaches, since these are what led to the crisis in the first place, and we seek to establish entirely new approaches and new environmental identities to face the environmental challenges of the 21st century; 3. We look outside of the Western tradition for guidance from other cultures to see how they inhabit and interact with the natural world. This dissertation presents and evaluates these three options and ultimately argues for an approach similar to the third option, suggesting that dialogue with indigenous cultures and traditions can help us to reorient our values and assist in developing more sustainable environmental identities.
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Studley, John. "Sustainable knowledge systems and resource stewardship : in search of ethno-forestry paradigms for the indigenous peoples of Eastern Kham." Thesis, Loughborough University, 2005. https://dspace.lboro.ac.uk/2134/2101.
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Policy-makers, project planners and development organisations are becoming convinced that the failure of the new socio-ecologically sensitive strategies co-opted by 'professional' forestry could be better addressed by indigenous forestry. They believe that indigenous forestry might assist with the development of successful forestry projects that are ecologically sustainable and socio-politically equitable. In order, however, to learn from indigenous forestry systems, the acculturation of foresters in the vernacular culture of the forest users appears to be an essential process for understanding and intervening in a local forest management complex. Acculturation entails not only more attention to the immaterial cultural realm, but an understanding of multiple resource stewardship, local ways of knowing and perceiving, local forest values and 'practices of care'. While acknowledging the significance of the politics of knowledge and political ecology this study examines resource stewardship from an alternative neglected angle that of knowledge sustainability and synergistic bridging. It will examine in general modes of knowing and bridging between 'formal' and indigenous forestry knowledge, and in particular the identification of forest value paradigms that are evidently exemplars of bio-cultural sustainability. The main outcomes of this study include the cognitive mapping of forest values among 'Tibetan minority nationalities' in Eastern Kham, their spatial distribution and the coincidence of changes in forest values with cultural or biophysical phenomena. Conceptually this study relies heavily on knowledge-system, hypertext, and paradigm theory and a critique of the narratives of John Locke. The former provide a platform to compare and contrast alternative knowledge systems and a means of synergistic bridging between them and the latter encapsulates a trajectory of western knowledge often known as modernity. The quantitative methods employed in this study included text analysis for forest value identification, multidimensional scaling for the cognitive mapping of forest values, spatial analysis and kriging for forest value distribution, and boundary or wombling analysis for changes in forest values and their coincidence with cultural or biophysical phenomena. The latter four methods are groundbreaking in that they have never been used to study forest values before. The study concludes that there is compelling evidence suggesting homogeneity in forest values with up to 5 geospatial paradigms and up to 12 cognitive paradigms. The findings, especially close correlation between forest values and ethnolinguistics, provide a potential template for foresters to develop multiple models of natural resource or biodiversity stewardship based on local forest values. In terms of the wider application, indigenous knowledge cannot seemingly be sustained if it is integrated with or into western knowledge systems due to the lack of conceptual frameworks for cross-cultural epistemological or psychological integration. Coalescing under the rubric of post-modernism, however, we do find a number of complimentary trajectories, which seemingly provide space for knowledge equity, sustainability and bridging. These trajectories include hypertext theory, paradigm theory, abductive logic, adaptive management, ecospiritual paradigms, and post-modern forestry paradigms. These trajectories and findings offer planners globally a means for synergistic bridging between local and non-local knowledge systems on the road to sustainable forestry and biodiversity stewardship.
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Balzac, Josephine M. "CAFTA-DR's Citizen Submission Process| Is It Protecting the Indigenous Peoples Rights and Promoting the Three Pillars of Sustainable Development?" Thesis, The George Washington University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1537313.
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The Central American population consists of a majority of indigenous people and the parties to the Central American Free Trade Agreement (CAFTA-DR) must strive to protect the culture, heritage and rights of the region’s people. Trade agreements must recognize the rights of the indigenous peoples that are affected by environmental degradation resulting from trade activities, which can result in the forceful removal of their lands. The balance between the three pillars of sustainable development must be struck because international trade is necessary by fueling much of the economic growth in the developed world. Public engagement of the indigenous people through participation, information, consultation and consent are necessary to fulfill the goals of sustainable development and protect their right to property and traditional lands. We have to continue to incorporate the objectives of sustainable development in free trade agreements in order to preserve the global environment for future generations.
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Sheya, Elieser. "Indigenous knowledge and environmental education : a case study of selected schools in Namibia." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86476.
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ENGLISH ABSTRACT: In some contemporary discourses, a new dimension of knowledge is increasingly being recognised. Sustainable development is no longer the exclusive domain of western science and technology. There is a growing interest in the role that indigenous people and their communities can play in sustainable development. The integration of indigenous knowledge (IK) into formal school curricula, especially environmental education (EE), is seen as a key approach to making education relevant to rural students. This will also promote the intellectual diversity required to manage the scope, complexity and uncertainty of local and global environmental issues.
This study is guided by constructivist approaches and postcolonial perspectives that recognise the differences between IK and western sciences but at the same time concerned with ways in which the two can work together. In particular, this study uses a qualitative case study of selected schools in the Northern part of Namibia to investigate how IK can be used to support EE in rural schools. The National (Namibian) Curriculum for Basic Education and the Life Science curriculum documents have been analysed, focusing specifically on how IK is coupled with EE at school level. The review of the curriculum documents revealed that IK is not only ignored and underutilised in schools, but also systematically undermined as a potential source of knowledge for development. The curriculum continues to reinforce western values at the expense of IK. To gain more insight into existing EE practices in schools and the role that local knowledge can play in school syllabi, six teachers, two advisory teachers and two traditional leaders were carefully selected and interviewed. The basis for this was to possibly challenge and address the needs that learners and their environment have. The participants in this study embraced the inclusion of IK in EE. However, the processes of combining IK with science may be constrained by challenges related to: teachers‟ attitudes, the design of the curriculum, and the way learner-centered education is conceptualised and practiced in schools. The study suggests that, to incorporate IK into EE effectively may require a shift away from the current strong subject-based, content-focused and examination driven EE curriculum. A cross-cultural Science Technology and Society (STS) curricula that includes a broad range of disciplines and provides a context within which all knowledge systems can be equitably compared and contribute to our understanding of the environment is proposed as an alternative curricula framework.
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Vaughan, Margaret Ann M. ""How can you love the wolf and the Eskimo at the same time?": Representations of Indigenous peoples in nature magazines." Diss., The University of Arizona, 2004. http://hdl.handle.net/10150/280661.
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This research examined Audubon magazine's representations of Indigenous peoples of the Americas. Textual and image analysis spanned the years 1960 to 2002. Text and images were analyzed using cultural studies methods of critical textual analysis, critical discourse analysis, and ethnographic content analysis. Some of these representations were compared to other environmental magazines. Analysis included nature writing and news stories that covered the Keep America Beautiful Campaign, the use of eagles by Native Americans, the Nez Perce Wolf recovery project, the U'wa struggle against oil companies, and other issues. Contributors utilizing nature writing genre often utilized brief references to Indigenous peoples. These references provided a way to make points about nature, identities, and Indigenous peoples. I concluded that the imagery was not monolithic across time or across a particular topic. The "ecological Indian" image was both challenged and reinforced. A vast array of Indigenous images supported the magazine's goals, one goal being the encouragement of activism among readers. Letters-to-the-editor served as a dialogic space for perspectives not represented in the magazine's articles.
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Orr, Yancey. "The Emergence of Indigenous Environmental Knowledge: Cognition, Perception and Social Labor in Indonesian Society." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/223360.
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The processes by which individuals learn how to perceive, interpret and think about their environment are not completely understood. Sixty years of anthropological studies of indigenous environmental knowledge have largely focused on language-like classification systems. These studies typically revolve around (a) conceptual knowledge such as categories, taxonomies and the functionality of certain flora and fauna and (b) the social mechanisms such as language through which they are transmitted. These approaches have been successful in highlighting variation and continuity between cultures, but more recent studies have shown that environmental knowledge varies within cultures and communities. Research conducted in Bali, Indonesia demonstrates how social labor and symbolic systems may influence several aspects of environmental knowledge, such as perceptual skills, interpretive metaphors and emic models of ecological interactions. The findings in this study address gaps in the literature on how indigenous environmental knowledge emerges, and also supplements the largely theoretical literature on the phenomenology and epistemology of labor.
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Morman, Alaina M. "United Nations Declaration on the Rights of Indigenous Peoples: Understanding the Applicability in the Native American Context." Ohio University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1439561893.
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Fernández-Llamazares, Onrubia Álvaro. "Indigenous knowledge of a changing environment: An ethnoecological perspective from Bolivian Amazonia." Doctoral thesis, Universitat Autònoma de Barcelona, 2015. http://hdl.handle.net/10803/327020.
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Los pueblos indígenas se enfrentan a un creciente número de amenazas causadas por el Cambio Ambiental Global. Dado el ritmo sin precedentes de los cambios ambientales actuales, los investigadores debaten si dichas amenazas podrían perjudicar también la capacidad de adaptación que confiere el conocimiento indígena. Al hallarse a caballo entre las ciencias naturales y sociales, la etnoecología cuenta con una posición estratégica para examinar hasta qué punto el conocimiento indígena puede ayudar a la adaptación ante cambios ambientales rápidos.
Esta tesis doctoral es el resultado de un estudio interdisciplinar de tres años que aborda las relaciones entre el Cambio Ambiental Global y el Conocimiento Ambiental Local de una sociedad nativa de la Amazonia boliviana: los cazadores-recolectores tsimane’. Al enfrentarse a condiciones socio-ecológicas cambiantes y estando aún muy alejados del discurso científico sobre el cambio global antropogénico, los Tsimane’ constituyen un caso de estudio adecuado para entender cómo las percepciones locales del Cambio Ambiental Global son captadas en la memoria social de los pueblos indígenas.
La principal línea argumental del presente trabajo es que el Cambio Ambiental Global cuenta con manifestaciones directas a escala local, incluyendo cambios en el clima, el ecosistema y la disponibilidad de recursos naturales. En sus cuatro capítulos centrales, esta disertación investiga de forma empírica: (a) el uso potencial del conocimiento indígena para complementar los modelos científicos que evalúan el cambio climático; (b) la relación entre las observaciones locales de cambio climático y la asimilación de información científica; (c) los límites de la capacidad adaptativa del Conocimiento Ambiental Local en un contexto de cambio rápido; y (d) el papel de las percepciones locales de cambio como estímulo de adaptación a los impactos ecológicos.
Esta investigación incluyó la recolección de datos cualitativos y cuantitativos durante 15 meses de trabajo de campo en 23 comunidades del Territorio Tsimane’. Utilicé métodos comunes en investigación etnoecológica tales como la observación participativa, los grupos focales, y la recogida sistemática de datos. Realicé específicamente entrevistas semi-estructuradas sobre la percepción de cambio ambiental (n = 300 adultos), pruebas de conocimiento para evaluar los niveles individuales de Conocimiento Ambiental Local (n = 99) y una prueba controlada aleatorizada (n = 442). Adicionalmente, se recogieron datos climáticos y ecológicos para obtener estimaciones científicas de los cambios ambientales en el área de estudio.
Los resultados de esta disertación muestran que los Tsimane’ identifican un amplio número de indicadores locales de cambio ambiental. Dichos indicadores podrían ayudar a completar vacíos en los registros instrumentales de Cambio Ambiental Global. Esta tesis también muestra la existencia de una superposición entre el conocimiento indígena y los registros científicos de cambio climático, así como el papel instrumental que juegan las percepciones locales en propiciar respuestas colectivas para adaptarse al cambio. Sin embargo, los hallazgos de esta tesis también ilustran cómo el Cambio Ambiental Global supone un desafío para la capacidad de adaptación del Conocimiento Ambiental Local, al ensanchar la brecha temporal entre la velocidad de cambio del ecosistema y la velocidad de cambio del conocimiento indígena.
La presente tesis aporta nuevos conocimientos a la discusión teórica sobre la efectividad del Conocimiento Ambiental Local en un contexto de cambios socio-ecológicos rápidos y sin precedentes. Los resultados de este trabajo destacan la importancia de trazar planes estratégicos para apoyar la adaptación del conocimiento indígena ante cambios ambientales cada vez más significativos. Esta investigación también muestra la importancia del Conocimiento Ambiental Local para informar y facilitar procesos de adaptación, particularmente en territorios indígenas. Dados estos resultados, abogo por la integración de los pueblos indígenas en los foros globales de políticas ambientales, así como el reconocimiento de sus sistemas de conocimiento en el ámbito científico.Indigenous peoples are increasingly facing threats resulting from a changing global environment. Given the unprecedented rates of ongoing Global Environmental Change, there is scholarly debate on whether these threats might also undermine the adaptive capacity of indigenous knowledge. Due to its strategic position bridging the natural and social sciences, ethnoecology is well-placed to examine to what extent indigenous knowledge is adaptive in the face of rapid environmental changes. This PhD thesis is the result of a three-year interdisciplinary study aiming to understand the relations between Global Environmental Change and the Local Environmental Knowledge held by a native society in Bolivian Amazonia: the Tsimane’ hunter-gatherers. Facing rapidly changing social-ecological conditions and with the scientific discourse on anthropogenic global change still largely inaccessible to this group, the Tsimane’ constitute a suitable case study for casting light on how local perceptions of Global Environmental Change are captured in the social memory of indigenous peoples. The main argumentative line of this work is that Global Environmental Change has direct expressions at the local scale, including changes related to climate, the ecosystem and the availability of natural resources. In its four central chapters, this dissertation empirically investigates: (a) the potential use of indigenous knowledge for complementing scientific models assessing climate change; (b) the interplay between local observations of climate change and the uptake of scientific information; (c) the limits of the adaptive capacity of Local Environmental Knowledge in a context of rapid change; and (d) the role of local perceptions of change as drivers of adaptation to ecological shocks. This research involved qualitative and quantitative data collection during 15 months of fieldwork in 23 villages of the Tsimane’ Territory. I used a number of methods common to ethnoecological research, including participant observation, focus groups and systematic data collection. I specifically conducted semi-structured interviews on environmental change perceptions (n = 300 adults), knowledge tests to assess individual levels of Local Environmental Knowledge (n = 99) and a randomised controlled trial (n = 442). Additional climate and ecological data were sourced to obtain scientific estimates of environmental changes in the study area. The results of this dissertation show that the Tsimane’ identify a wide array of local indicators of environmental change. Such indicators could help to fill gaps in instrumental records of Global Environmental Change. This thesis also shows the existence of a significant overlap between Tsimane’ indigenous knowledge and scientific climate change records, as well as the instrumental role that local perceptions play in sparking collective responses for adapting to change. However, findings from this work also illustrate how Global Environmental Change challenges the adaptive capacity of Local Environmental Knowledge by widening the temporal gap between the rates of change in the ecosystem and the rates of change in the knowledge held by indigenous societies. This thesis brings new insights to the theoretical discussion on the effectiveness of Local Environmental Knowledge in the context of rapid and unprecedented social-ecological changes. Results of this work stress the importance of devising strategic plans to support the resilience of indigenous knowledge in the face of ever encroaching environmental changes. This study also shows the importance of building upon Local Environmental Knowledge for informing and facilitating adaptive processes, particularly in areas inhabited by indigenous groups. Given these findings, I argue for an integration of indigenous peoples in global environmental policy fora, as well as for the recognition of their knowledge systems in scientific scholarship.
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Vanstone, Anita Mary, and n/a. "Are cultural impact assessments a tool for collaborative management?" University of Otago. Department of Geography, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070504.113743.
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This thesis investigates the participation of Maori (New Zealand�s indigenous people) in the impact assessment process. Traditionally, Maori have had limited involvement in the management of New Zealand�s environment. One possible solution to this could be through the adoption of a collaborative management framework. Unfortunately, there is limited information and research on tools that could facilitate collaborative management between iwi and applicants for resource consent (including, developers, planning consultants and local authorities). Therefore, this research attempts to fill in a gap in current literature and to investigate the potential of the cultural impact assessment as a tool for collaborative management.
Despite some criticisms of collaborative management, there are examples where this form of communicative planning has resulted in a very positive outcome for indigenous groups. Therefore, the specific aim of this research is to analyse the extent to which cultural impact assessments can be used as a tool to promote collaborative management between iwi and applicants.
In achieving the research objectives of the thesis, the theoretical background of collaborative management and impact assessment theories are explored. In addition, democracy and participation theories are also investigated. In particular, in the discussion of these theories emphasis is placed on the potential involvement of indigenous peoples. The thesis argues that the application of collaborative management via the use of cultural impact assessments may potentially increase Maori involvement in planning.
Analysis of collaborative management and impact assessment theories is supported by empirical research. This includes; 1) an exploration of the New Zealand setting for the two theories, 2) a content analysis of cultural impact assessments from eight different iwi authority in New Zealand, and 3) a case study analysis of two iwi organizations that have an established system for undertaking cultural impact assessments (Kai Tahu ki Otago and the Wellington Tenths Trust).
The research finds that cultural impact assessments are very similar to other impact assessment reports. However, they should be viewed as evolving documents, as there are some areas of the assessment process that need to be improved upon.
The research concludes by suggesting that cultural impact assessments do have the potential to be a tool for collaborative management between iwi and applicants. Further research and education in relation to the content, value and process of cultural impact assessments is required. It is also argued that increased resourcing, training and legislative requirements are needed to further increase Maori participation in planning.
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Cantzler, Julia Miller. "Culture, History and Contention: Political Struggle and Claims-Making over Indigenous Fishing Rights in Australia, New Zealand and the United States." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306269394.
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Akompab, Ebainjuiayuk Benjamin Sura Pattanakiat. "The role of indigenous knowledge in community forest management : case study of the Koke Chantanang Forest community, Sa Kaeo Province, Thailand /." Abstract Full Text (Mahidol member only), 2008. http://10.24.101.3/e-thesis/2551/cd422/5036019.pdf.
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Gessas, Jeff. "Indigenous Knowledge on the Marshall Islands: a Case for Recognition Justice." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc822739/.
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Recent decades have marked growing academic and scientific attention to the role of indigenous knowledge in climate change adaptation, mitigation, and detection strategies. However, how indigenous knowledge is incorporated is a point of contention between self-identifying indigenous groups and existing institutions which combat climate change. In this thesis, I argue that the full inclusion of indigenous knowledge is deterred by certain aspects of modernity. In order to overcome the problems of modernity, I argue that a recognition theory of justice is needed as it regards to indigenous knowledge. Recognition justice calls for indigenous groups to retain meaningful control over how and when their indigenous knowledge is shared. To supplement this, I use the Marshall Islands as a case study. The Marshall Islands afford a nice particular case because of their longstanding colonial relationship with the United States and the impending danger they face of rising sea levels. Despite this danger, the Republic of the Marshall Islands calls for increased recognition as leaders in addressing climate change.
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Vetter, Henning. "International and selected national law on bioprospecting and the protection of traditional knowledge." Thesis, University of the Western Cape, 2006. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_1427_1183465033.
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This thesis discussed the subjects of bioprospecting and the protection of traditional knowledge. At first the international approach to the subjects was elaborately discussed. The focus was on the respective provisions of the United Nations Convention on Biological Diversity and the related Bonn Guidelines, stressing the matter of access to genetic resources and the fair and equitable sharing of benefits arising from their utilization. Enclosed in this discussion was the examination of different legislatory approaches to tackle the subject with an emphasis on national intellectual property rights laws and the role and potential merit of national registers of and databases for specific traditional knowledge. The way national legislators have implemented the concerned obligations of the convention, and their peculiarities as for example the restriction of scope of law to indigenous biological resources, was exemplified with the respective Bolivian, South African as well as Indian laws.
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Bergman, Jonas. "Sustainable environmental vs. sustainable social development : Tendencies of carbon colonialism and green authoritarianism when implementing renewable energy strategies on indigenous peoples’ territories." Thesis, Högskolan Dalarna, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:du-33799.
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The intention with this essay is to illustrate the conflicts that might occur when states implement renewable energy strategies on lands that have traditionally belonged to indigenous peoples. To do so I have analysed case studies from Sweden as well as Latin America regarding renewable energy projects in areas that could be claimed to belong to indigenous groups and compared the conclusions from these studies to what the existing legal framework on the topic of the rights of indigenous peoples dictates. The results show that the main international legislation on the topic is very clear in expressing that states should grant indigenous peoples access to lands and territories that have traditionally been occupied by them, as well as granting them participation in the exploitation of natural resources. The analysis of the case studies shows that there exists a tendency among states to bypass what is stipulated in the international regulations when executing renewable energy projects, as well as using the term “sustainable development” as a cover-up when violating the rights of indigenous peoples. Although the international legislation on the topic is very precise, the majority of the world’s countries have not ratified the main legally binding convention. I conclude that one reason for this could be that states would find it hard to reach environmental objectives while at the same time complying with the legislation on the rights of indigenous peoples, i.e. states face difficulties in fulfilling sustainable environmental and economic objectives with sustainable social objectives.
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Da, Conceicao Ana Maria Romao Wamir. "Government environmental education programmes and campaigns (EEPCs) in Mozambique : the role of indigenous knowledge and practices." Diss., University of Pretoria, 2006. http://hdl.handle.net/2263/28346.
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Faced with dynamic and rapidly deteriorating environmental conditions, the government of Mozambique has embarked on environmental education programmes and campaigns (EEPCs) as a strategy for natural resource management and environmental conservation. However, there is increasing evidence to suggest that the implementation of these EEPCs in local communities are often lacking when it comes to community participation and contribution. The latter has often been cited as a major reason for the limited success of such EEPCs. To date there is little research work that explores the issues on the integration of local community Knowledge and practices, and community reactions to such environmental education programmes and campaigns anywhere in the world. Mozambique, a developing country in Africa, is no exception to this trend of ignorance. This research investigated the extent to which local knowledge and practices are integrated into The EEPCs that are implemented by the government of Mozambique. The focus was on the local community’s perceptions, engagements and reactions to the EEPCs. The study was conducted in four districts of the Nampula province in Northern Mozambique. The data were collected through in-depth interviews, documentary analysis and non-participant observations. The findings of the study showed that there is a lack of substantial involvement by the local community in all stages of the development process of the EEPCs. Furthermore, the study found evidence of partial and /or unsuccessful implementation of the projects in all four communities studied. The research concluded by arguing that without such active involvement of the local people in planning, designing, implementation, monitoring, evaluation and decision-making processes of EEPCs, the frustrations of government officials and the lack of substantial implementation of the projects in the communities that were studied should not have come as a surprise.Dissertation (MEd (Curriculum and Instructional Design and Development))--University of Pretoria, 2006.
Curriculum Studies
MEd
unrestricted
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Stiles, Carrie E. "Countering Structural Violence: Cultivating an Experience of Positive Peace." PDXScholar, 2011. https://pdxscholar.library.pdx.edu/open_access_etds/210.
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This thesis considers some conflicts involving indigenous peoples that arise from the universal standardization of Intellectual Property Rights (IPRs) over Plant Genetic Resources (PGR). My study presents the research problem of how to include indigenous peoples in dialogue as a prerequisite for conflict transformation. To better understand this problem, and potential solutions, I conducted participatory action research (PAR) through an ethnographic case study of Himalayan farmers working with the grassroots network Navdanya. The study explores the research question: how do Garhwali farmers experience grassroots mobilization for biodiversity and indigenous knowledge (IK) conservation? This question is intended to generate data for conflict resolution analysis on how to engage indigenous peoples in dialogue on the subject of IPRs over PGR. I discuss five themes that emerge from the data collected including: experiences and strategies in grassroots mobilization, culture and sharing, the seed, climate change and women. My research is divided into three separate, but interrelated elements. Firstly, I discuss my methodological choices and experiences. Secondly, I present the ethnographic research, thematic data analysis and draw conclusions. Finally, I frame the literature in the context of the theory of structural violence to explain the significance of conflicts arising from IPRs over PGR in the context of the erosion of IK systems and biodiversity.
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Sutterfield, Joshua A. "Aciipihkahki iši kati mihtohseeniwiyankwi myaamionki : roots of place : experiencing a Miami landscape /." Oxford, Ohio : Miami University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1259855300.
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Ombella, John S. "Benefit sharing from traditional knowledge and intellectual property rights in Africa: "an analysis of international regulations"." Thesis, University of the Western Cape, 2007. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_8927_1213866323.
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This thesis was written in the contemplation of the idea that, it is only through protection of the traditional knowledge in African local societies where these societies can rip the benefit of its commercialization and non-commercialization. It was thus centered on the emphasis that, while the African countries are still insisting on the need to have amendments done to the TRIPS Agreement, they should also establish regulations in their domestic laws to protect traditional knowledge from being pirated. This emphasis was mainly raised at this time due to the wide spread of bio-piracy in African local societies by the Western Multinational Pharmaceutical Corporations.
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Pokhrel, Lok Raj. "Appropriation of Yoga and Other Indigenous Knowledge & Cultural Heritage: A Critical Analysis of the Legal Regime of Intellectual Property Rights." restricted, 2009. http://etd.gsu.edu/theses/available/etd-07092009-145552/.
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Thesis (M.A.)--Georgia State University, 2009.Title from file title page. Gregory C. Lisby, committee chair; Kathryn Fuller-Seeley, Svetlana V. Kulikova, committee members. Description based on contents viewed Feb. 22, 2010. Includes bibliographical references (p. 158-167).
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Bengtsson, Joel. "Sumak Kawsay and Clashing Ontologies in theEcuadorian Struggle towards De-coloniality : Progressive mobilization, romanticized constitutional reforms and local conceptions of Sumak Kawsay / Alli Kawsay in Ecuador." Thesis, Södertörns högskola, Institutionen för naturvetenskap, miljö och teknik, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-40805.
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This thesis analyzes and problematizes the challenges and dilemmas associated with the implementation in practice of the indigenous conceptualization Sumak Kawsay/Buen-Vivir that originally is a conceptualization of a lifestyle in indigenous communities in Ecuador. The concepts were included in the new Constitution of Ecuador in 2008 that was ratified during progressive constitutional reforms under the former president Rafael Correa and with the support of the indigenous movement. Methodologically, by focusing on the implementation in practice, this ethnographic field study also examines Sumak Kawsay/Buen-Vivir as a conception of a lifestyle on local community level among indigenous peoples in two different regions of the country. More specifically, in the provinces of Imbabura in the northern Andean highlands and the Amazonian Pastaza. By applying a comparative approach, the research objective of this thesis is to study how these conceptions are perceived, interpreted and practiced on local community level and how similarities and differences are shaped by connotations of territoriality. The central findings of the study illustrate how many challenges and dilemmas linked to the implementation in practice of the values and visions of Sumak Kawsay/Buen-Vivir are grounded in the country’s continuous reliance on extracting natural resources as an important revenue to finance social welfare. Another central finding is that different socio-political, cultural and spatial factors contribute in shaping local perceptions, interpretations and how Sumak Kawsay/Buen-Vivir is practiced on local community level among indigenous peoples.
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Masuku, Lynette Sibongile. "The role of indigenous knowledge in/for environmental education : the case of a Nguni story in the Schools Water Action Project." Thesis, Rhodes University, 1999. http://eprints.ru.ac.za/2318/1/MASUKU-MEd-TR99-66.pdf.
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In March 1997 an indigenous knowledge story was included by the Schools Water Action Project (SWAP)partners in a resource pack for Water Week educational activities. This research developed as the result of an interaction between myself and some of the schools while we investigated water quality within Howick in the KwaZulu Natal Midlands. An interest in understanding the role of indigenous knowledge in/for environmental education developed. Some of the teachers and students involved in the water audit were
requested to share their views on the role of indigenous knowledge in/for environmental education. From here the study broadened to also include interviews with elderly community members and environmental educators involved in materials development processes.
This post-positivistic case study documents the views of a small sample of interviewees using the SWAP story entitled Sweet Water as a spring board towards a better understanding of indigenous knowledge within the school context, with a particular aim to inform educational materials development processes. The study displayed that a link which exists between indigenous knowledge and environmental education needs to be brought to the fore. This is likely to happen with the blurring of boundaries between home and school as learning contexts, a process which student interviewees emphasised, along with the need for respecting values that award respect to the environment. Elderly community members were of the view that they have a role to play in addressing educational problems such as interpersonal and intercultural respect. However, the study also raised several issues around the complexities surrounding indigenous knowledge processes, including its appropriation, commodification and reification.
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Kuti, Temitope Babatunde. "Towards effective multilateral protection of traditional knowledge within the global intellectual property framework." University of the Western Cape, 2017. http://hdl.handle.net/11394/6339.
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Magister Legum - LLM (Mercantile and Labour Law)Traditional Knowledge (TK) has previously been considered a 'subject' in the public domain, unworthy of legal protection. However, the last few decades have witnessed increased discussions on the need to protect the knowledge of indigenous peoples for their economic sustenance, the conservation of biodiversity and modern scientific innovation. Questions remain as to how TK can best be protected through existing, adapted or sui generis legal frameworks. Based on an examination of the formal knowledge-protection mechanisms (i.e. the existing intellectual property system), this mini-thesis contends that these existing systems are inadequate for protecting TK. As a matter of fact, they serve as veritable platforms for incidences of biopiracy. It further argues that the many international initiatives designed to protect TK have so far failed owing to inherent shortcomings embedded in them. Furthermore, a comparative assessment of several national initiatives (in New Zealand, South Africa and Kenya) supports an understanding that several domestic efforts to protect TK have been rendered ineffective due to the insurmountable challenge of dealing with the international violations of local TK rights. It is therefore important that on-going international negotiations for the protection of TK, including the negotiations within the World Intellectual Property Organisation's Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC), do not adopt similar approaches to those employed in previous initiatives if TK must be efficiently and effectively protected. This mini-thesis concludes that indigenous peoples possess peculiar protection mechanisms for their TK within the ambit of their customary legal systems and that these indigenous mechanisms are the required anchors for effective global protections.
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Kuti, Temitope Babatunde. "Towards effective Multilateral protection of traditional knowledge within the global intellectual property framework." University of the Western Cape, 2018. http://hdl.handle.net/11394/6245.
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Magister Legum - LLM (Mercantile and Labour Law)Traditional Knowledge (TK) has previously been considered a 'subject' in the public domain, unworthy of legal protection. However, the last few decades have witnessed increased discussions on the need to protect the knowledge of indigenous peoples for their economic sustenance, the conservation of biodiversity and modern scientific innovation. Questions remain as to how TK can best be protected through existing, adapted or sui generis legal frameworks. Based on an examination of the formal knowledge-protection mechanisms (i.e. the existing intellectual property system), this mini-thesis contends that these existing systems are inadequate for protecting TK. As a matter of fact, they serve as veritable platforms for incidences of biopiracy. It further argues that the many international initiatives designed to protect TK have so far failed owing to inherent shortcomings embedded in them. Furthermore, a comparative assessment of several national initiatives (in New Zealand, South Africa and Kenya) supports an understanding that several domestic efforts to protect TK have been rendered ineffective due to the insurmountable challenge of dealing with the international violations of local TK rights. It is therefore important that on-going international negotiations for the protection of TK, including the negotiations within the World Intellectual Property Organisation's Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC), do not adopt similar approaches to those employed in previous initiatives if TK must be efficiently and effectively protected. This mini-thesis concludes that indigenous peoples possess peculiar protection mechanisms for their TK within the ambit of their customary legal systems and that these indigenous mechanisms are the required anchors for effective global protections.
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Ott, Cécile Chantal. "Exploitation forestière et droits des populations locales et autochtones en Afrique centrale (Cameroun, Congo, Congo RDC et Gabon)." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30047.
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Les forêts du Cameroun, du Congo, du Congo RCD et du Gabon regorgent d’énormes ressources. Plusieurs potentialités sont offertes à ces pays par la richesse et la diversité de la faune, la flore, l’exploitation des ressources du sous-sol, du bois et des produits forestiers non ligneux. L’exploitation forestière de ces ressources pourrait être un moyen efficace pour l’amélioration des conditions de vie des populations locales et autochtones qui dépendent de ces forêts. Toutefois, malgré les mécanismes juridiques, politiques et économiques mis en place par les différents gouvernements, la participation des populations à la gestion des forêts reste très relative. La promotion et la protection de leurs droits sociaux et économiques demeurent aussi problématiquesThe forests of Cameroon, Congo, CongoRCD and Gabon are full of enormous resources. Several possibilities are available to these countries by the richness and diversity of fauna, flora, exploitation of resources underground resources, wood and non wood forest products. Logging of these resources could be an effective means of improving the living conditions of local and indigenous people who depend on these forests. However, despite the legal, political and economic setup by different governments, people's participation in forest management is very relative. The promotion and protection of their social and economic rights also remain problematic
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Silvestru, Alexandra. "Decolonizing Ecology: How Do Indigenous Knowledge and Decolonization Contrast and Challenge Eurocentric Conceptions of Ecological Moral Worth?" Thesis, Högskolan Dalarna, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:du-35297.
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In a world on the brink of climate apocalypse the question if modern conceptions on the moral worth of nature are failing is no longer rhetorical. During this time of reckoning questioning core ideologies and the places where they originate from is necessary. In matters of ecology, Eurocentric colonial paradigms dominate the scientific and philosophical narrative. Increasing in reach and exposure, Indigenous people and the environmental movements they support, point to a coherent body of knowledge which teaches humans how to live in better relationship to the natural world. This inquiry will be comparing, contrasting, re-evaluating these radically different worldviews and value sets, while seeking to understand the differences between Indigenous knowledge and Eurocentric environmental ethics. The tool with which this will be attempted is decolonization, chosen for its radical questioning of the entrenched colonial and Eurocentric status quo. Perhaps by showing how Indigenous knowledge challenges and contrasts the dominant ecological culture, it can then guide and inform Eurocentric environmental ethics toward a new ecological epistemology and the work of decolonizing ecology can begin in earnest.
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Masekoameng, Mosima. "Indigenous knowledge systems in food gathering and production in selected rural communities in Sekhukhune District of the Limpopo Province." Thesis, University of Limpopo, 2007. http://hdl.handle.net/10386/1836.
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Lu, De Lama Graciela. "Struggles Over Governance of Oil and Gas Projects in the Peruvian Amazon." Thesis, University of Oregon, 2016. http://hdl.handle.net/1794/20458.
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This dissertation examines the shifting and multi-scalar governance of oil and gas projects in Peruvian Amazon. Using cases studies of oil extraction in blocks 1AB (192), 8 in Loreto (2006 to 2015), and the Environmental Impact Assessment (EIA) process for the expansion of the Camisea gas project in block 88 in Cusco, this dissertation explores how environmental decision-making processes of oil and gas projects are structured and enacted. In doing so, this study sheds light on the shifting interactions, negotiations, struggles and (at times) open conflicts between actors that define why, how and where hydrocarbon projects take place in the Amazon. Recognizing the variety of actors, I organize my analysis around government institutions, indigenous mobilizations, environmental assessments and the economic distribution of revenues from oil and gas projects.
From my analysis I argue that resource extraction is changing substantially the relationship between the government and the indigenous peoples in the Peruvian Amazon. These changes involve profound changes in indigenous rights and the creation of new institutions and capacities in the state to address the social-environmental effects of extractive industries. The surge of social-environmental conflicts and the influence of international finance institutions have prompted the Peruvian government to reform the institutional framework regulating resource extraction. This reforms are taking place amid the globalization of indigenous rights, discourses, and laws (such as the Prior Consultation Law) granting special rights to indigenous peoples. However, power-knowledge asymmetries in the decision-making processes (such as the environmental assessments) tend to increase the sense of mistrust among the local populations, resulting in increasing social-environmental conflicts.
In addition, the uneven distribution of benefits from resource extraction is creating regional disparities, increasing the dependency of some regions on resource extraction. An examination of the implementation of the Environmental Impact Assessment process for the expansion of the Camisea project in block 88 exposes unresolved practices of representation and citizenship of the indigenous peoples in voluntary isolation. However, overall, Amazonian indigenous people’s struggles are shifting the traditional national, social, and political life. They are ethnic minorities and citizens struggling for their rights to participate in decision-making processes and in the distribution of economic benefits from extraction, both particularity and equality.
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Pereira, Dimas Fonseca, and 92-99272-1246. "Entre a proteção e a degradação: um estudo sobre as denúncias de crimes ambientais envolvendo indígenas em Manaus." Universidade Federal do Amazonas, 2017. http://tede.ufam.edu.br/handle/tede/6228.
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FAPEAM - Fundação de Amparo à Pesquisa do Estado do Amazonas
This dissertation addresses the theme of environmental regulation from the examination of the complaints examination of environmental crimes involving indigenous people with origins in the Middle rio Negro region, seeking to reflect on how the judicial process produces social effect of new perspectives of environmental risk on the indigenous criminalised by environmental legislation. We sought to show the point of view of indigenous and social groups in the region searched about control and supervision policy adopted by environmental agencies, the claims for recognition of the cultural specificities of the relationship between indigenous and environmental groups to formulate public policies differentiated and thus get contributes to new reflections on the perspectives of environmental protection in the Amazon.
Esta dissertação aborda o tema da regulação ambiental a partir do exame de denúncias de crimes ambientais envolvendo indígenas da região do médio rio Negro, buscando-se refletir sobre como o processo judicial produz como efeito social novas perspectivas do risco ambiental sobre os indígenas criminalizados pela Legislação Ambiental. Buscou-se evidenciar o ponto de vista de indígenas e grupos sociais da região pesquisada sobre a política de controle e fiscalização adotada pelos órgãos ambientais, bem as reivindicações de reconhecimento das especificidades culturais da relação entre grupos indígenas e meio ambiente para a formulação políticas publicas diferenciadas e, desta forma, buscar contribui para novas reflexões sobre a perspectivas da proteção ambiental no Amazonas.
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Humphreys, Bebbington Denise. "The political ecology of natural gas extraction in Southern Bolivia." Thesis, University of Manchester, 2010. https://www.research.manchester.ac.uk/portal/en/theses/the-political-ecology-of-natural-gas-extraction-in-southern-bolivia(dcbcf2ae-e3a3-4ba4-ac3b-9b1b0b959643).html.
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Capital investment in natural resource extraction has fuelled an unprecedented rush to secure hydrocarbon and mining concessions and contracts throughout the Andes-Amazon-Chaco region leading to increased tensions and conflict with lowland indigenous groups residing in the areas that contain subsoil resources. This thesis explores resource extraction and conflict through an ethnography of state-society interactions over proposed hydrocarbon extraction in Bolivia. It asks, how does a “post-neoliberal state” combine commitments to indigenous people, the environment and the redistributive development of natural resource wealth, and how do social movements and other actors respond? In answering this question, the thesis examines how hydrocarbon expansion has affected the country’s most important gas producing region (the Department of Tarija), indigenous Guaraní society and indigenous Weenhayek society, both in their internal relationships and in their historically uneasy negotiations with the central state. By paying particular attention to the Guaraní and Weenhayek it also asks how far a national “government of social movements” has favoured or not the concerns and political projects of indigenous groups that are generally not well represented in the social movements that undergird this new state. In this vein, this research seeks to shed light on a series of contradictions and incongruities that characterise extractive-led economies with an end to contributing to debates about the possibility of combining more socially and environmentally sound modes of production, new forms of democracy, self governance and popular participation.
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Zazu, Cryton. "Exploring opportunities and challenges for achieving the integration of indigenous knowledge systems into environmental education processes : a case study of the Sebakwe Environmental Education programme (SEEP) in Zimbabwe /." Thesis, Rhodes University, 2007. http://eprints.ru.ac.za/1267/.
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Mumford, Elaine. "Marginalized Indigenous Knowledge and Contemporary Swedish Colonialism: The Case of Reindeer Husbandry in Gällivare Forest Sámi Community." Thesis, Uppsala universitet, CEMUS, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-445273.
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In the Forest Sámi community (Skogssameby) of Gällivare in northeastern Sweden, reindeer husbandry is in peril as commercial interests degrade viable reindeer habitat. Among clear-cut forest and young plantations, between highways and railroad tracks, reindeer seek dwindling food. Pressed into smaller and smaller patches of land, they become easier targets for large predators and run out of food more rapidly, forcing greater intervention by herders to ensure the survival of the reindeer. Two large wind power development projects, which, if built, will dominate the landscape, could catalyze a collapse in reindeer husbandry in Gällivare Sameby (Sámi community) from which reindeer herders and the reindeer population may struggle to recover. This loss would be catastrophic from human rights, ecological, and sustainability perspectives. Reindeer husbandry is a key cultural activity for the Sámi people, Europe’s only recognized Indigenous group; reindeer are also native to Sweden, and even a localized collapse in the population could have far-reaching ramifications for the local ecosystem; and reindeer are a critical source of sustainable food in the harsh arctic and sub-arctic climate of Sápmi. This case study is concerned with the pressures and encroachments on reindeer husbandry that have been observed by Henrik Andersson, a reindeer herder, activist, and board member of Gällivare Forest Sámi community. Through four weeks of fieldwork, including participatory observation and semi-structured interviews, I determined the issues that Henrik considered most pressing and attempted to gain a holistic understanding of the socio-ecological system. In this paper, I have examined the main challenges to the viability of reindeer husbandry in Gällivare Skogssameby and their relationship to one another and discussed the extent to which these challenges are caused and exacerbated by ongoing colonization of Swedish Sápmi and based in Sweden’s colonial history in the region.Dálkke
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Durward, Anna, Iina Santamäki, Luong Nguyen, and Muthoni Nduhiu. "Exploring practitioner’s engagement with Indigenous communities to work towards sustainability." Thesis, Blekinge Tekniska Högskola, Institutionen för strategisk hållbar utveckling, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:bth-18345.
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With the focus on addressing the sustainability challenge increases in the global agenda, the role of Indigenous communities and the knowledge they hold has been receiving increasing attention as a vital aspect in working towards sustainability. This research sought to bring forth the importance of Indigenous communities and their knowledge in addressing ecological and social sustainability. The research focused on practitioners` engagement with Indigenous communities with the objective of exploring their stories and experiences to offer learning and guidance to other sustainability practitioners. A pragmatic qualitative research approach was adopted in conjunction with literature review, collaborative autoethnography diaries by the authors and nineteen semi-structured interviews with practitioners with experience across sixteen different countries. The results revealed four themed lessons Indigenous communities offer in ecological sustainability, enhancing social sustainability, adaptive capacity in complex human systems, structural obstacles and definitions. Results also presented best practices and guidelines across four main themes for successful engagement with Indigenous communities. The discussion offers insights on what all sustainability practitioners can learn when working in the Indigenous context. Ultimately, becoming the bridge to foster mutual learning between Indigenous and Industrialized world toward global sustainability.
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Capriola, Margherita. "Climate Crimes : Climate change and deforestation: a case-study of state-corporate crime in Peru." Thesis, Stockholms universitet, Latinamerikainstitutet, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-144124.
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During the last decades, climate change studies have been focusing more intensely on its anthopocenic essence, as the consequence of production and consumption patterns that require the intensive exploitation of the environment. In line with this school of thought, and new generations of studies on environmental crime, this work aims to present the environmentally and climate-related issues arising from land degradation in the Peruvian Amazon; focusing on those casual mechanisms developed from the collusion between Peruvian-economic policies and new private actors such as transnational corporations (TNCs). Relying on the assumption that: the processes moving the issue of climate change overcome the global space, and can be observed from regional, national or local point of view; this work's purpose is to analyze how a single country as Peru, currently considered of low ecological footprint, could, by means of the definition of national laws (environmentally and economic-related) burden climate change. The analysis focuses on a single case-study identified with the territory within the Northern Ucayali and Southern Loreto regions in Peru, and builds on the theory of state-corporate crime developed in the 1990s by Ronald C. Kramer and Raymond J. Michalowski to define the role of state-corporate relationships in the production of social harms. To show how this relationship is today shaping the globally spread issue of climate change, the analysis of the palm oil industry in Ucayali is presented as main example of a broader phenomenon of transgression and partnership between private and public spheres in Peru. In this optic, the purpose is to give further contributions to the studies of climate change as state-corporate crime, focusing on the analysis of those territory, as the Amazon, whose preservation has been identified as mayor tool against global warming and which is instead harmed by the relation between private and governments interests.
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Pauka, Soikava. "The use of traditional knowledge in understanding natural phenomena in the Gulf Province of Papua New Guinea." Curtin University of Technology, Science and Mathematics Education Centre, 2001. http://espace.library.curtin.edu.au:80/R/?func=dbin-jump-full&object_id=13355.
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This study used qualitative (interviews) and quantitative methods (questionnaires) to investigate and describe (a) Papua New Guinea (PNG) village elders' traditional ideas and beliefs on natural phenomena, (b) PNG secondary school student's traditional science beliefs, (c) the sources of PNG secondary school students' explanations of natural phenomena, (d) the types of explanations PNG secondary school students provide to describe natural phenomena, and the views of science teachers and curriculum officers on the inclusion of traditional knowledge in the science curriculum.. Analysis of data included interviews with eight village elders and completed questionnaires from approximately 200 secondary school students in one rural provincial high school in the Gulf Province. Village elders' beliefs were analysed and categorised into (a) spirits, magic spells and sorcery, (b) Christianity, (c) personal experience, and (d) modern science. Secondary school students' sources of explanations were based on what they have heard at (a) home, (b) in the family and village, (c) in church and (d) from school. Approximately half of the secondary school students strongly hold on to traditional beliefs while learning formal school science and these were related to spirits, magic spells and sorcery that were similar to those of the village elders. Students also used scientific explanations of natural phenomena based on their learning in school and from their own personal experiences and interactions with the physical world.Interviews with science teachers and curriculum officers supported the need to include traditional knowledge in the science curricula. The study identified students holding both traditional and scientific explanations of natural phenomena. There is both a need and value for traditional knowledge being incorporated in science education programs that harmonise with school science. The thesis concludes with six recommendations to bring these ideas to fruition.