Editorial
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Andau
Pendiling harvests
damar resin from an
Agathis tree near Sabah,
Malaysia. |
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As
you pick up this issue of the
People and Plants Handbook, you
may be starting a research
project in a community, rich in
traditional knowledge and
biological resources. You are
already thinking of research
methods, tools you need to bring
along, how to analyze and publish
results. Or maybe you are working
on the staff of a protected area,
and have been assigned to explore
how local people are using
resources inside and outside the
park boundary. |
You are
pondering how to build a working
relationship with the communities to
achieve a sustainable balance between
their immediate requirements of making a
living and the long-term needs of
conserving resources. Or you could be a
member of one of these communities,
discussing with your neighbors whether to
collaborate with visiting researchers,
park personnel or other people who come
asking how you use and manage biological
resources on your lands.
Under any of these conditions, you will
be pulled suddenly into the debate on how
to protect local knowledge, community
land rights and access to biological
resources. In an earlier age of
innocence, people rarely asked questions
about who would benefit from
ethnobiological research, perhaps because
there was an assumption that broadening
and sharing our knowledge would better
everyone's life: it was for the good of
humanity. Researchers from academic
institutions, while concerned about the
continuity of local lifestyles, thought
it beyond their responsibility to get
involved in struggles for land rights and
self determination. Protected area
personnel were more attentive to
biodiversity conservation and less aware
of the needs of local people.
Communities, perhaps unaware of the
global value of their knowledge and
resources, typically responded to
requests from outsiders with generosity
and hospitality. As awareness grew in
recent years, a constructive debate
started among participants in
conservation and development programs.
Much of the discussion focuses on how to
recognize the intellectual contribution
of local people to scientific research,
and to compensate them for any knowledge
used for commercial purposes.
As
local people and concerned researchers
begin to raise questions about rights and
compensation, the answers appear to lie
beyond our expertise and authority. When
we turn to lawyers and policy-makers for
assistance, we find that legal concepts
and terminology are often not simple for
lay people to interpret. Even
professionals in law and policy find
themselves on new ground, simply because
many issues of property and resources
rights transcend the national boundaries
within which they usually work. New
international agreements, such as the
Convention on Biological Diversity, take
time to have an impact on national and
local policies.
In the meantime, how can we ensure that
our work will benefit the causes we have
targeted, while avoiding appropriation of
results for unintended purposes not in
the interest of local people and
long-term management of resources? This
issue of the Handbook seeks to provide
answers by putting you in touch with the
many international programs, national
organizations, working groups and other
sources which can help you tackle these
complex questions. When speaking of local
rights, it appears that these issues fall
into three general categories: ownership
of land, access to biological resources
and control over knowledge. We attempt to
draw your attention to organizations and
publications that focus on one or more of
these matters, regionally or
internationally. While giving an overview
of various perspectives, we point to
where you can find concrete advice on how
to bring these issues down to earth by,
for example, creating a working agreement
between communities and researchers or
deciding on standards of conduct to be
followed by your research team.
To make our suggestions as broad and
insightful as possible, we have invited
Darrell Posey to the editorial team for
this issue of the Handbook. Long active
in the struggle to bring concerns about
local rights to the forefront of research
priorities, Darrell is currently the
director of the Working Group on
Traditional Resource Rights, which is
featured on page 26. As a way of
introducing the concerns that define the
work of the many individuals cited in
these pages, Darrell has provided the
following observations.
- Gary
J. Martin, Handbook editor .
Local knowledge of flora, fauna and
ecology is rapidly being recognized as
significant for scientific research,
biodiversity conservation and the
development of alternative economic
options. Put in the terminology of the
legally-binding Convention on Biological
Diversity - which calls for the wider use
and application of community know-how
- the knowledge, innovations and
practices of indigenous and local
communities embodying traditional
lifestyles are key to effective in situ
conservation. This raises questions of
access to and benefit-sharing from what
are called traditional technologies,
including production of indigenous
medicines, pesticides, forest management,
agriculture, watershed control, animal
behavior, soil fertility maintenance,
ecological relationships and even
knowledge of celestial movements and
ecological calendars.
Because traditional knowledge has been
shown to cut research and development
costs significantly, it has become a
prime asset of developing countries
especially as biotechnology ventures
raise expectations that new profitable
products will be developed.
Unfortunately, national legal
institutions do not often support or even
recognize local knowledge, which is
considered to be in the public domain.
Because such knowledge is often
widespread in one or more communities,
there are no identifiable inventors and
consequently no protection under normal
Intellectual Property Rights (IPR)
schemes such as patents, copyright or
trade secrets. A similar situation exists
in international law - the few guidelines
which do exist favor corporations and
industrialized countries that can afford
IPR lawyers.
Some observers suggest that existing
Western legal structures, based on
private ownership and individual
innovation, cannot be adapted to protect
local communities. This is because
traditional knowledge is collective and
communal, often not owned by any single
person, village or clan. The concept of
ownership varies from one culture to
another: knowledge may belong to all, may
not be ownable by any living beings, or
may even be the domain of ancestral
spirits that speak for past and future
generations. Commoditization of knowledge
and biogenetic resources may be
fundamentally alien, if not
immoral.
Researchers who collect plant, animal and
cultural material are affected by this
situation. Data gathered with public
funds for scientific, non-profit purposes
have generally been open to public
inspection. Today, this inspection
includes corporate bioprospecting for
potential commercial exploitation. Going
even further, research in institutions
and museums is increasingly financed by
the private sector that expects at least
some IPR ownership of results. This
raises questions of who controls the data
which some researchers still defend as
being purely scientific. The publication
of information, traditionally the
hallmark of academic success, has become
a superhighway for transporting
restricted or even sacred information
into the unprotectable public domain.
Once a community shares its knowledge or
gives away a valuable seed or medicine,
it loses control of that resource
forever.
If the Convention on Biological Diversity
is to be successful, it will have to
ensure protection of the knowledge and
biogenetic resources of local
communities. If researchers and
scientific institutions are not more
active in seeking protection and adequate
benefit-sharing from advances in research
and business, future field work will
become much harder, more complicated or
impossible. Some indigenous peoples have
proposed a moratorium on all research,
collecting and bioprospecting on their
lands until adequate recognition and
protection are provided. Rather than an
impasse, the situation should be seen as
providing opportunities. These exchanges
can produce new codes of ethics and
standards of conduct, collaborative
research with traditional knowledge
specialists, and socially and
ecologically responsible business
practices.
Increased recognition of traditional
knowledge will require the development of
alternative concepts of property,
ownership and value. There is ample and
urgent need to develop collaborative
efforts with local communities to
conserve biological and cultural
diversity. But even our best intentions
and efforts will not succeed if we do not
take necessary actions to guarantee the
rights due local communities.
. - Darrell A.
Posey, Handbook Issue 2 guest editor
.
Back
.Speaking of
Jargon
It
is inevitable that the People and Plants
Handbook (PPH) is full of jargon. From
the excerpts we select to the editorials
we write, there is little chance to speak
about current issues in ethnobotany,
conservation and development without
including some newly-coined terms or
words that have taken on new meanings.
Instead of trying to weed them
out or define them in the
text, we have added this
section.
Keep in mind that this is not just pure
semantics (which refers to the meanings
of words and linguistic symbols, and how
they change over time). Jargon is used by
people around the world as a shorthand
way of speaking about issues of mutual
interest. It becomes part of
international law and policy when new
terms and concepts are included in
conventions, treaties and ethical
guidelines. Reaching consensus on the
meaning of keywords, or at least
understanding what other people mean when
they use them, is an essential step
towards communication.
Indigenous, local and traditional. Used
to describe people, practices and
knowledge, these terms are often used
interchangeably (see for example PPH
1:12, Connecting with Indigenous
Organizations) or even all together in
the same sentence.
Indigenous, which means
having originated in a particular region
or environment, usually refers to people
(and their cultural practices and
knowledge) who are the original
inhabitants of a place. The term is
particularly common in Latin America,
where many indigenous peoples have been
living in the same general area for
thousands of years. Many colleagues,
particularly those who work in Africa and
Asia, point out that
indigenous is often
misapplied to groups which - even if they
have distinct languages, dress and
customs - are relatively recent
colonizers of the lands where they
currently live. Traditional
refers to lifestyles and beliefs (and the
people who maintain them) that are an
original part of a culture, as opposed to
modern elements that have been
introduced. The problem with
traditional is that it is
often equated with old-fashioned and
out-of-date, standing in contrast to the
attractiveness of what is modern and
up-to-date. Traditional is
correctly applied to established social
and cultural mechanisms that guide
innovation in decision making. Traditions
are always in a process of change, and
some practices which at first appear
ancient have actually been borrowed into
the culture recently. Local,
preferred by many colleagues, simply
implies that the people, practices and
knowledge are found in a specific part of
the world. It is commonly used to refer
to people who are making a living from
the land and its resources (such as
agriculturalists or gatherers of forest
products), including those who are
long-term residents of a place as well as
those who have arrived in recent years.
All three terms have a more precise
meaning when they are used in reference
to a specific area (for example,
the local people around Kinabalu
Park in Sabah, Malaysia) than when
used in a generic abstract sense (such
as, local knowledge can be applied
to sustainable management of tropical
forests).
North, South. Apart from being cardinal
points on the compass, these terms are
frequently used in biopolitical debates
as synonyms of terms that carry too much
political weight. North refers to
countries - such as the United States of
America, France or Japan - typically
defined as being rich, developed,
industrialized, modern and situated in
temperate zones. South refers to
countries - including Bolivia, Indonesia,
Zaire and many others - which are
characterized as poor, underdeveloped or
developing, agricultural, traditional and
located in tropical or sub-tropical
zones. The South is richer in
biodiversity than the North, and is often
viewed as a source of genetic resources
for agriculture, biodiversity prospecting
and other purposes. The North tends to be
more advanced in biotechnology, to which
the South would like to have greater
access.
Please let us know of any other terms
which you would like us to define, or if
you have alternative definitions for the
concepts we have discussed in this
issue. - GJM
.
Back
.Leaves of
Paper : Letters to the Editors
|
Thatch made from
leaves of sago palm
(Metraxylon sagu,
Arecaceae) in Kiau,
Sabah, Malysia |
|
Comments
from readers are a gold mine for
editors. The many letters,
e-mails and faxes that we
received about Issue 1 of the
People and Plants Handbook
provided encouragement and
valuable suggestions as we
prepared Issue 2. Although we
cannot reply to each of the
responses personally, we would
like to react to several ideas
that were mentioned by a number
of readers, and explain in more
detail the philosophy and logic
which guide the Handbook .
There were many requests that we
include announcements about
congresses, meetings and job
openings. Many of the newsletters
and journals that we mention
provide this service in a
detailed and efficient way.
|
In
the Handbook, we prefer to focus on
organizations, projects and publications
that are relatively permanent, rather
than on transitory events. But permanence
does not necessarily imply recognition:
several readers suggested that, after
describing fairly high-profile programs
and publications in Issue 1, we turn our
attention to lesser-known sources
particularly in developing countries.
Please help us achieve this goal by
providing information about worthy
organizations in your area.
You will find that we have expanded from
24 pages to 32 pages in this Issue of the
Handbook. In part, this is to allow space
for new sections (such as the
Speaking of jargon entry on
pages 2-3) and additional descriptions of
programs, publications and organizations.
Equally important, it gives us the room
necessary to print the index of keywords
and phrases, directory of acronyms and
list of contributors as part of the
issue, which several people requested. In
future issues, it will allow us to expand
the viewpoints and issues section.
There were several suggestions that we
include longer articles that go into
greater depth and detail on the issue at
hand. Although we plan to stick to
lengthy excerpts for the Handbook rather
than print complete essays, we would like
to include exemplary background articles
when we update all the separate issues
and compile them in a single book. This
project is a few years down the line, but
feel free to suggest some key articles
for us to consider. We are particularly
interested in papers that explain the
theoretical concepts of ethnobotany,
biodiversity conservation and community
development in an accessible popular
style.
Although we argued the case for printing
the Handbook in black and white, and many
readers applauded this approach, other
people requested at least some color.
Robert Mbaria, of the Department of
Forestry of Moi University in Kenya, was
particularly eloquent in his letter:
You indicated that you would like
to publish in black and white to show
that seeing the world in shades of
gray can be just as accurate and
beautiful as all the colors of the
rainbow. While I think that this
approach is innovative, I would like to
point out that it is rather restrictive
in that it does not capture the myriad of
shades that is the variety of life. For
purposes of taxonomy, I think that you
should, as it were, add more color to
your life. While we appreciate this
perspective, we will have to stick to
black and white, because it is cheaper,
easier to photocopy and fits the overall
style of the Handbook.
In order to make the Handbook even less
expensive to produce and perhaps more
environmentally friendly, several people
recommended non-glossy recycled paper. We
explored several possibilities before
choosing this paper (Ascot 115 g), which
won out in terms of price, quality and
weight.
Although most readers liked the layout of
the Handbook - considering it lively and
interesting - several people commented
that some pages were hard to read, busy
or cluttered. For this reason, we have
reduced the number of photographs and
drawings in Issue 2, and have ensured
that any watermark images (that is,
images behind print) do not obscure the
text.
Although we were commended for writing in
a way that is accessible for people who
speak English as a second language,
several readers suggested that we expand
our audience by producing editions in
other languages, especially Spanish and
French. We have colleagues who could help
us translate the Handbook, but for the
time being we simply lack the funds and
capacity to print in other
languages.
Whether or not we can satisfy your
demands, we look forward to receiving
your letters and contributions. In the
meantime, we leave you with a few letters
on the subjects covered in this
Issue. - GJM
2
May 1996
One
of the major differences between
industrial, capitalist,
market-oriented societies and those
of the Third World is a concern and
commitment to communities. Developing
consensus and evaluating any
development in terms of its impact on
the community as a whole are vital
components of survival, and hence
sustainable development has to be
community-based. This means that as
well as sharing knowledge, local
people must also have the right to
withhold knowledge, particularly if
it enables them to bargain for a
better deal in this unjust
world.
We much look forward to the second
issue of the Handbook. We have also
written something on this called A
Case for Community Rights. Should you
be interested, we can send you a
copy.
Sue
Edwards and Tewolde Berhan Gebre
Egziabher, Institute
for Sustainable Development, P.O. Box
30231, Addis
Ababa, Ethiopia; Tel.
+25.11.204210, Fax
+25.11.552350, e-mail sue@padis.gn.apc.org
[Editors
note: The Institute for Sustainable
Development is part of the Third
World Network, described on page 20
of this Issue. Another of the
Institutes publications is
highlighted in the Multimedia
Center].
24
April 1996
I have one comment on the statement
of purpose you presented on the first
page of the Handbook (PPH 1:1). You
write that our main objective
is the democratization of knowledge:
ensuring that men and women of all
cultures, social ranks and
professions have access to
information ... .
I cannot question this goal, it is
certainly of utmost importance.
However I feel that it is only half
of the story. The real challenge lies
in democratizing the supply side of
information. If the information
available is always one-sided and
biased, making it freely available
will not solve the problem. How can
local communities be supported
not only to access the kind of
information that is useful to them,
but also to make decisions on and
produce the kind of messages about
their lives that they want to send to
the outside world (Wangu
Mwangi, page 23 of the enclosed
Forest, Trees and People Newsletter)?
And in what fora can their voices be
heard?
Our Forest, Trees and People
Programme is working with this issue
under the topic of development
communications. One of the efforts to
date has been to make instant video
technology available to local
communities so that they can tell
their own story.
Perhaps these questions can be taken
up in your issue that will look at
ethical questions.
Daphne
Thuvesson, Editor, Forest,
Trees and People Newsletter,
International
Rural Development Centre,
Swedish
University of Agricultural Sciences,
P.O.
Box 7005, S-750 07 Uppsala, Sweden;
Tel.
+46.18.672317, Fax
+46.18.673420, e-mail
daphne.thuvesson@irdc.slu.se
.
[Editors
note: We plan to feature the Forest,
Trees and People Programme in Issue 3
of the Handbook. In the meantime,
readers can contact Daphne Thuvesson
for more information about the FTP
Newsletter.]
14
May 1996
As a member of the Foreign Policy
Committee of the Maori Congress, I am
assisting Darrell Posey and The
Global Coalition to prepare a draft
code of ethics to be discussed at the
Fifth Congress of the International
Society of Ethnobiology (ISE) in
Kenya in September 1996.
I see as one of the key ingredients
of any code of ethics the protection
and enhancement of the position of
Indigenous Peoples worldwide. It is
therefore with particular interest
that I noted your editorial comment
that Our main objective is the
democratization of knowledge.
Whilst on its face this is a laudable
objective, I wish to sound a note of
caution. Indigenous peoples in
practically every nation of the world
are, without exception, an ethnic
minority in their own land or
territory. As such, indigenous
peoples are easily exploited by the
power culture within
their respective
countries.
I agree with your thesis that
information is power, but what
concerns me most is that indigenous
peoples potentially have the most to
lose and the least to gain from the
exploitation of their knowledge. This
is particularly so given the great
disparity between themselves and the
power cultures that control their
destiny. After all it is largely
their knowledge that is being
increasingly exploited by
others.
As a person of both indigenous and
European descent, I am uniquely
placed to see both sides of the
argument. However from my own
observations of what has occurred in
Aotearoa New Zealand, the indigenous
Maori people of this country have
been heavily exploited resulting in
the loss of their lands and other
natural resources. This has been a
consequence of colonization and in
many instances plain theft.
There is increasingly a concerted
effort being made to colonize and
control the last treasure remaining
to indigenous people which is their
knowledge and traditions of their
ancestors and their past.
Unfortunately it is often the case
that it is non-indigenous peoples who
are at the forefront of this modern
day form of colonization and
exploitation. Thus in the haste to
democratize indigenous
peoples knowledge, great care
must be taken to preserve the
integrity and spiritual ethos of that
knowledge. These are matters which
are often not appreciated by
scientists and botanists who are more
focused on categorizing, quantifying
and disseminating this information.
It is probably fair to say that only
indigenous peoples themselves have a
true appreciation of what I call the
sacred or spiritual dimension of that
knowledge which has been handed down
over countless generations.
Where indigenous peoples
knowledge is being accessed and
exploited, they must as a matter of
fundamental human rights be the final
arbiters of the process by which that
occurs and have control over how that
information is used. There is also a
tendency (perhaps even unwittingly at
times) for ethnobotanists to regard
indigenous peoples as specimens for
academic research and laboratory
experimentation. This was brought
home to me during my attendance at
the Fourth Congress of the ISE in
India. In spite of indigenous people
and their knowledge of plants and
medicines being the central focus of
discourse and academic debate, the
few indigenous peoples in attendance
at that congress appeared to me to be
very much in the background. In their
haste to protect and improve the
biodiversity of the planet,
ethnobotanists have an equal
commitment to protecting and
improving the lot of indigenous
peoples who are the repositories of
much of this knowledge.
I look forward to receiving and
reading future editions of the
Handbook which I believe is a
valuable means of keeping peoples
worldwide informed of the issues. It
would also be appropriate for there
to be a column dedicated to reporting
news and views on indigenous
perspectives written by indigenous
persons.
Maui
Solomon, Barrister, PO Box 3458,
Wellington, New
Zealand; Tel. +64.4.4726744, Fax
+64.4.4996172, e-mail
moriori@nzonline.ac.nz
.
[Editors
note: For more information on the
Global Coalition and the ISE, see PPH
1:8.]
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