Indigenous Knowledge. Article 3.1 Land based Indigenous Knowledge is inextricably intertwined with the language and culture of Indigenous Peoples. International discourse recognizes five (5) elements to Nationhood: land, governance, language, culture and peoples. Indigenous knowledge is “written” in pictographs, petroglyphs, winter counts, the lands, the stone markings, the burial grounds, birch bark and sand scrolls, wampum belts, ancient wisdom of our people, sacred ocean gardens, rivers, and numerous other sacred sites encompassing the history of Indigenous Peoples.
Indigenous Knowledge. 9. Sustainability Studies
Indigenous Knowledge. Issues for Developing Countries (Santa Xxxxxxx: University of California Press, 2005); Xxxxxxx Poesy and Xxxxxxxx Xxxxxxxxxxxx, Indigenous Knowledge and Ethics: A Xxxxxxx Poesy Reader (New York: Routledge, 2004). 19 For the critique of Western understanding of senses see, Constant Xxxxxxx, Worlds of Sense: Exploring the Senses in History and Across Cultures (London: Routledge, 1993); Xxxxx Xxxxx., ed., The Varieties of Sensory Experience: A Sourcebook in the Anthropology of the Senses (Toronto: University of Toronto Press, 1991); Xxxx Xxxxxxxxxxxx, Xxxx Xxxxxxxx, and Xxxxx X. T'irner, eds., The Body: Social Process and Cultural Theory (London: Sage Publications, 1991). discursive elements is not relevant in understanding artisanal practices. In Asari representations of asarippani (carpentry) we will see mentions of “mind acting” and “hand thinking” which makes the above separation meaningless. For example, a moothasari (the chief xxxxxxxxx) may recite a verse during asarippani, which are part of the practice. The purpose of this reciting was not the transmission of meaning through words. The recital was part of producing certain forces which can create effects on objects and on other Asaris who are hearing the recital. Hence, it is less useful in separating the discursive and non-discursive elements than understanding the productive effects of various forces active in asarippani. Scholars who study experiential knowledge from a phenomenological perspective have questioned the notion that the anthropologists’ sensitivity could translate the non-discursive practices based on sensual experience into objectified knowledge by experiencing herself/himself through the body and then writing about that experience. They relocate knowledge to the realm of unconscious, impulsive and implicit thinking. For example, Xxxxx Xxxxxxxxxx explains experiential knowledge as “things recalled from experiences, things tacitly or implicitly learned or acquired.” According to him, “the various kind of experiential knowledge and knowing have in common the use of what is termed unconscious, non-conscious or implicit thinking, which does not involve explicit, expressible, analyzable theoretical system of knowledge.” 20 20 Xxxxx Xxxxxxxxxx, “Experiential Knowledge, Knowing and Thinking,” Experiential Knowledge Special Interest Group 2009, accessed February 18, 2012, xxxx://xxx.xx.xxx/niedderer/EKSIG/proceedings_speakers_files/Storkerson.pdf . For a debate on experiential knowledge see ...
Indigenous Knowledge. 2.1 All Indigenous Knowledge shared by Cowichan Tribes with other Parties, even if communicated verbally, shall remain the sole property of Cowichan Tribes;
Indigenous Knowledge. The Parties will respect and not assert ownership rights in Indigenous cultural intellectual property rights (ICIP) and traditional knowledge including knowledge, know-how, skills and practices that are developed, sustained and passed on from generation to generation within a community, often forming part of its cultural or spiritual identity (Traditional Knowledge) A Party collecting ICIP or Traditional Knowledge must consult with and seek consent from the relevant traditional custodians for use of such ICIP and Traditional Knowledge, and the Parties must comply with the conditions of any consent obtained by the collecting Party. BIOLOGICAL MATERIALS During the Project, if a Party (Material Provider) transfers Biological Materials to another Party (Material Recipient), the Material Recipient must: only use the Biological Material for the purpose of the Project; not provide the Biological Material to any third party unless with the prior written consent of the Material Provider; not use the Biological Material in humans, human body fluids, extracts of human tissues, human tissue in explant culture or human cells in cell culture, without the prior written consent of the Material Provider and the Administering Institution; not seek any form of registration of Intellectual Property or other statutory protection of the Biological Material; not seek to reverse engineer the Biological Material or otherwise determine the origin of the Biological Material (unless otherwise expressly agreed by the Material Provider); comply with all applicable laws, regulations, codes and guidelines in relation to use of the Biological Material; obtain all ethical clearances that are necessary or desirable to use the Biological Material for the purpose of the Project; ensure that its employees, students, contractors and officers use the Biological Materials in accordance with the terms of this Agreement and the relevant human subject consent; co-operate with the Material Provider and act reasonably in connection with this Agreement and receipt of the Biological Material; and must, at the expiration or termination of this Agreement, at its own cost, return, transfer or dispose of all remaining Biological Materials as instructed by the Material Provider. The Material Recipient acknowledges and agrees that, as between the Parties, the Material Provider retains title to the Biological Material provided to the Material Recipient under this Agreement. The Material Recipient acknowledges ...
