The symposium on indigenous knowledge systems was attended by over one hundred participants, which reflects the growing interest in the contribution of indigenous knowledge to sustainable crop protection. Many examples communicated through the Monitor, for instance, have shown that in other fields as well, initiatives have been taken to integrate indigenous knowledge into new approaches to sustainable development. The generally accepted philosophy behind these initiatives is that new approaches should not replace indigenous knowledge, but rather should make use of this knowledge, which has been produced by generations of farmers. This means that close cooperation and partnerships with the owners and producers of such knowledge are necessary if new approaches are to become effective in promoting sustainable development. New and innovative research is needed, for example, to develop methodologies that guarantee the full participation of the producers and owners of indigenous knowledge, most of whom do not belong to the academic community. Intercultural comparative research is also required, as well as research into the redefinition of Western science and technology and its--assumed--monopolistic contribution to development.
The next issue of the Monitor will include an article by Dr Agrawal questioning the separate status of indigenous knowledge and scientific knowledge. Your articles, information, and views on the idea of networking for indigenous knowledge, the role indigenous knowledge plays in sustainable development, and the interface between indigenous knowledge and scientific knowledge are also most welcome. Please send them to the editor as soon as possible, and in any case before 1 November.
This issue contains a range of articles and communications on various topics. Your comments on the ideas and opinions expressed are greatly appreciated. Patrick Maundu from the Kenyan Resource Centre for Indigenous Knowledge, for example, shares with us his ideas on the methodology of collecting and sharing ethnobotanical information. He discusses methods used to collect ethnobotanical information and ways of translating that information into development projects that benefit the communities who supplied the knowledge. He argues that care should be taken to see that collectors of indigenous knowledge do not collect for their own personal reasons, but rather that they incorporate aspects which are beneficial to the community. Please send your experiences and comments to the editor.
Brij Kothari describes the participation of indigenous peoples in Ecuador in investigating and documenting their knowledge of medicinal plants, resulting in the publication of a bilingual book in Quichua and Spanish. Further, he indicates how his PhD research evolved into a participatory action research project which led to the conception of a local foundation for the investigation and documentation of indigenous knowledge. Please let us know what your own experiences are.
In her article 'Framework for enhancing the role of indigenous knowledge' Evelyn Mathias presents past efforts on indigenous knowledge and suggests further action. Dr Mathias' framework is presented as an input for discussions and not as a final recommendation. Any suggestions or comments would be most welcome.
Again, we greatly appreciate your reactions. Please keep sending
us information, comments, articles, and other contributions. The
input of our readers is a conditio sine qua non for the
Monitor to become a platform for a critical and lively debate on
the role of indigenous knowledge systems.