Fundamentado na inter-relação dos sistemas naturais, sociais e culturais, esse estudo procurou compreender como se organiza a pesca da manjuba (Anchoviella lepidentostole) em Iguape/ SP, as dinâmicas de apropriação dos espaços produtivos e os conhecimentos envolvidos na prática dessa atividade. Do mesmo modo, objetivou compreender quais os fundamentos que viabilizam o uso compartilhado dos recursos pesqueiros. A partir dessas concepções foram descritas as lógicas comunitárias que permeiam as formas de acesso e exercem a manutenção e a gestão desses espaços.Os contornos do trabalho foram delimitados pelos conhecimentos tradicionais dos pescadores, que, fomentaram, juntamente com as inclinações teóricas utilizadas, o diálogo com o conhecimento cientifico. Buscou-se, dessa forma, valorizar a articulação dos saberes, a interação entre Sociedade e Natureza a fim de colaborar com as discussões contemporâneas sobre o manejo dos recursos naturais. / Based on the ecological, social and cultural interaction, this work has searched for the understanding of Manjuba fishing organization (Anchoviella lepidentostole) in the city of Iguape, (São Paulo Brazil), the dynamic of productive marine space appropriation and the knowledge involved in this practice. At the same time, looked for a comprehension of the fishing resource sharing fundamentals. These concepts were the foundation to the description of the local rules for management that are used by artisanal fishers, and for aspects of territoriality. This work borders were limited by the traditional fishers knowledge, that, together with the theory inclinations foment the scientific knowledge dialog. The final objective was demonstrating the interaction value of the human and nature, include the importance in using local rules for natural fishing resources management.

Despite the important developments that peacebuilding plays in academia on conflict resolution and management, the field remains unexplored in multiple ways. One of the ways that this can be done is through the involvement of women in a domain that is considered to be relatively less inclusive of marginalized groups. The role women can play in negotiating for conflict resolution is significantly emerging as an important debate in peace research work and studies. Relatively little attention has been paid on the relevance of traditional approaches to conflict resolution particularly on the role that women contribute to using such methods. This impacts in balancing gender representation in peacebuilding processes. This research therefore takes a deeper look into the role of women in peacebuilding using the women groups in Casamance, Senegal as the empirical case study. The main objective of this study is to critically analyze the significant role women play as peacebuilders specifically, highlighting the relevance of traditional knowledge of conflict resolution. Hence, the key research question is to empirically reconstruct the role of women in peacebuilding and analyze how the use of traditional methods of conflict resolution has contributed to peacebuilding in Casamance. In this vein, this study employs a qualitative approach to critically analyze the situation in Casamance using semi-structured in-depth interviews and focus group discussions. This study utilizes the actor network theory (ANT) as the framework for analysis. A core finding of this dissertation reveals a disconnection between the existence of laws and policies on the participation of women in peacebuilding versus recognizing the local practices and initiatives of women groups at the grassroots with regard to implementation. The findings also bring to light the importance of further research in traditional methods of conflict resolution as contributing to peace and security.

La circulation des savoirs traditionnels constitue une problématique juridique qui a fait l’objet de nombreuses réflexions et développements au sein de différents forums depuis les années 1990. Au-delà des évolutions du droit international et des législations nationales, très peu d’attention a été portée sur les contributions normatives des acteurs des milieux universitaires et autochtones. Les autochtones et les chercheurs figurent pourtant parmi les acteurs sociaux qui sont les plus directement concernés par la problématique de la circulation des savoirs traditionnels et potentiellement les plus conscients des enjeux dans ce domaine. Leurs contributions demeurent toutefois dans beaucoup de cas largement sous-estimées et méconnues. C’est pourquoi dans le cadre notre thèse, nous nous sommes lancés dans la collecte, la description et l’analyse de deux grands types de contributions: 1-les démarches globales entreprises à l’échelle des institutions de recherche et des institutions autochtones pour l’encadrement des rapports entre les autochtones et les chercheurs et pour l’accès et l’utilisation des savoirs traditionnels (par exemple les codes éthiques ou les protocoles de recherche); 2- les dispositifs d’encadrement plus ponctuels à l’échelle de projets de recherche spécifiques au moyen de pratiques contractuelles entre les communautés autochtones et les chercheurs. Nous sommes parvenus à identifier 121 instruments parmi lesquels 62 cadres généraux et 59 contrats. / The circulation of traditional knowledge is a legal issue that has been the subject of many reflections and developments in various forums since the 1990s.Beyond the evolutions in international law and national legislation, very little attention has been paid to the normative contributions of researchers and Indigenous people. Yet, they are among the social actors who are most directly concerned by the issue of the circulation of traditional knowledge and potentially the most aware of the challenges in this area. Their contributions, however, remain in many cases largely underestimated and unknown. This is why, as part of our thesis, we have embarked on the collection, description and analysis of two major types of contributions : 1- Comprehensive approaches undertaken at the level of research institutions and Indigenous institutions to monitor relationships between indigenous peoples and researchers (eg ethical codes or research protocols) ; 2- more specific instruments at the scale of specific research projects through contractual practices between the Aboriginal communities and researchers. We managed to identify 121 instruments among which 65 general frameworks and 57 contracts.

Traditional botanical knowledge is the knowledge of how plants are being cultivated and used by the indigenous cultures. Modern western culture exhibits a shortage of traditional and formal botanical knowledge. In this project I took 103 common edible plants found in the grocery store and applied both traditional and formal knowledge in a formal educational format. The purpose was to introduce students to the information that is generally acquired through informal interaction in the home and the community and to address the National and State educational standards. A dichotomous key using plant morphology and anatomy is presented, and is linked to a taxonomic treatment and descriptions of ethnobotany, linguistics, and economic value. Both library citations and numerous web resources are given to supplement the materials. Although not in the scope of this project, it is expected that lesson plans for various grades can be built around this information.

No description available.

Despite growing scrutiny of Environmental Impact Assessment (EIA) in Canada and worldwide, the follow-up and monitoring component remains under practiced, leaving EIA decision-makers and practitioners with little understanding of the accuracy of impact predictions made and the effectiveness of mitigation measures developed during the EIA project-planning phase. The Minister’s Expert Panel further highlighted the importance of enhancing follow-up and monitoring during the recent review of EIA processes in Canada. The research identifies six leading edge practices for next generation EIA follow-up and monitoring: public and Indigenous participation, continuous learning, clear roles and responsibilities, independent oversight, adaptive management and traditional knowledge. Approaches to implement those practices in a Canadian context are explored and supported by guidance that captures the learning potential of EIA follow-up and monitoring. The six practices are intended as a package and are presented with practical guidance for proponents, regulators, consultants and others involved in EIA. / May 2017

O patrimônio biocultural imaterial (PBI) é composto por três grandes grupos de recursos bioculturais imateriais (RBIs), a saber, recursos da diversidade biológica (biodiversidade), conhecimentos tradicionais (CTs) e expressões culturais tradicionais (ECTs). Há muito, o PBI dos países em desenvolvimento e de suas comunidades tradicionais vem sendo apropriado sistematicamente pelas instituições dos países industrializados, por meio da reivindicação de direitos de propriedade intelectual sobre produções intelectuais deles derivadas. Desde a década de 60, sem sucesso, os países em desenvolvimento vêm se empenhando em alcançar a adoção de regimes internacionais, apropriados à proteção dos RBIs. Com a entrada em vigor do Acordo sobre Aspectos dos Direitos de Propriedade Intelectual relacionados ao Comércio da Organização Mundial do Comércio (Acordo TRIPS), em 1995, os países em desenvolvimento se viram na situação de terem de conceder proteção legal a produções intelectuais derivadas de RBIs, ainda que estes tenham sido obtidos ilicitamente. Em contra-resposta, tais países se articulam em negociar regimes internacionais de proteção das diversas categorias de RBIs, no âmbito da Conferência das Partes da Convenção sobre Diversidade Biológica (CCDB), da Organização Mundial do Comércio (OMC) e da Organização Mundial da Propriedade Intelectual (OMPI). As propostas negociadas nesses foros se assentam sobre o obsoleto regime de propriedade intelectual e são julgadas adequadas a proteger os RBIs, porquanto se mostram hábeis a reprimir sua apropriação indébita por terceiros não-autorizados. Contudo, os negociadores dos países em desenvolvimento ainda não atentaram que os RBIs não se confundem com as produções intelectuais geradas no seio da sociedade ocidental, pois contam com três dimensões peculiares, a saber, as dimensões humana, ambiental e cultural, além da dimensão imaterial. Partindo do imperativo de salvaguardar, simultaneamente, as múltiplas dimensões do PBI, o presente trabalho propõe um quadro conceitual de desenvolvimento sustentável, competente a desempenhar o papel de um tipo ideal, composto pelos elementos fundamentais que qualquer regime de proteção dos RBIs deve encerrar. A aplicação do quadro conceitual viabiliza a identificação das fraquezas e fortalezas das principais propostas de regimes internacionais em negociação/construção; permitiu ainda identificar as virtudes e fraquezas de mecanismos de proteção calcados em direitos de propriedade, direitos de quase-propriedade, regimes de responsabilidade e regras de pliability. Por fim, a aplicação do quadro conceitual de desenvolvimento sustentável ensejou a identificação de um arranjo legal e institucional apto a tutelar o PBI, de modo a promover, simultaneamente, a repressão de sua apropriação indébita (i), o uso amplo e facilitado de grande parte dos RBIs para fins produtivos (ii); a geração de recursos materiais em favor da conservação/restauração da biodiversidade e da melhoria da qualidade de vida das comunidades tradicionais (iii), e a proteção de alguns valores culturais centrais, conservados pelas comunidades tradicionais (iv). / Intangible biocultural heritage (IBH) is made up of three groups of intangible biocultural resources (IBRs), namely, biological resources (BR), traditional knowledge (TK) and traditional cultural expressions (TCEs). Historically, institutions based in industrialized countries have systematically misappropriated the IBH belonging to communities in developing countries by means of claiming Intellectual Property Rights over products derived. Since the 1960s, developing countries have unsuccessfully endeavored to reach international agreements suitable for protecting IBRs. After the Agreement on Trade- Related Aspects of Intellectual Property Rights (TRIPS Agreement) came into effect in 1995, those countries have been obliged to grant legal protection to intellectual products derived from IBRs, even if those products resulted from acts of misappropriation. In response to this challenge, developing countries came together to negotiate international regimes to protect the different categories of IBRs at the Conference to the Parties to the Convention on Biological Diversity (COP-CBD), before the World Intellectual Property Organization (WIPO) as well as at the World Trade Organization (WTO). Their proposals, however, are rooted in the anachronistic intellectual property paradigm, ill-suited with respect to providing adequate tools to protect those resources. The negotiators representing the interests of developing countries have not realized yet that they should not treat IBRs in the same fashion as typical intellectual products originating from Western countries, provided IBRs are categorically distinct, featuring three particular dimensionshuman, environmental and culturalnot present in intellectual property as traditionally understood, in addition to the traditional intangible intellectual element. With the end of safeguarding the multiple dimension of IBH, the present work proposes na ideal sustainable development framework based upon the essential elements that any international regime devoted to protect IBH should embrace. The application of the sustainable development framework reveals the strengths and weaknesses of the most relevant proposals of international regimes currently under construction on the international level. Furthermore, it identifies the advantages and disadvantages of legal mechanisms based on property rights, quasi property rights, liability rules, and pliability rules. Finally, the application of this sustainable development framework outlines a concrete legal and institutional arrangement, capable of simultaneously (i) protecting IBRs against acts of misappropriation, (ii) fostering the wider and facilitated use of IBRs for productive purposes, (iii) generating economic resources in favor of the conservation/restoration of natural ecosystems and the improvement of the quality of life of local communities, (iv) as well as safeguarding certain core cultural values of traditional communities.

Cette recherche vise à passer en revue les différentes manifestations de l'économie de la connaissance en Équateur. Pour ce faire, l'approche historique utilisée cherche à rendre compte des politiques de transformation productive mises en œuvre en Équateur au cours du dernier demi-siècle (1968-2017). Parallèlement à l'examen du processus de développement économique poursuivi dans le pays, nous synthétisons la progression théorique des concepts de connaissance, de capital humain et d'innovation. Les deux analyses cherchent à contextualiser les politiques publiques de promotion des secteurs à forte intensité de connaissances appliquées en Équateur au cours de la deuxième décennie du XXIe siècle, face aux tendances dominantes du capitalisme mondialisé contemporain, qui délimitent dans une large mesure les actions et options d'une économie périphérique. Dans un second temps, à partir d'un exercice empirico-statistique, la recherche se fonde sur la collecte d'informations et la construction d'indicateurs permettant de mesurer la contribution économique des secteurs à forte intensité de connaissances, en l'occurrence les secteurs économiques intensifs en créativité. Ce qui permet de quantifier la dynamique de la création de valeur ajoutée, de l'emploi et des résultats du commerce extérieur des industries du droit d'auteur dans le cas de l'Équateur durant la période 2010-2014. Enfin, la recherche se termine par l'analyse de deux politiques du secteur public en gestion des connaissances dans des domaines typiquement régaliens, comme l'éducation et la santé, et basées sur l'hypothèse de l'existence de systèmes différents de transmission des connaissances : formel et traditionnel. / This research aims to discuss the different aspects of knowledge economy in Ecuador.For this purpose, we first use an historical approach that reflects the productive transformation policies implemented in the country over the past half-century (1968-2017). Simultaneously, we examine the economic development process in the country and we synthesize the theoretical progress of the concepts of knowledge, human capital and innovation. Both analyses seek to contextualize public policies to promote knowledge-intensive sectors, implemented in Ecuador during the second decade of the twenty-first century. These policies confront the dominant trends of the contemporary globalized capitalism, which to a large extent delimit the actions and options of a peripheral economy.Secondly, on the basis of an empirical-statistical exercise, through data collection, we constructed indicators that measure the economic contribution of knowledge-intensive sectors, particularly creative­intensive economic sectors. This exercise allows to quantify the performance of value added creation, employment and foreign trade of the Ecuadorian copyright industries during 2010 and 2014. Finally, we analyze two public policies concerning knowledge management in typically 'sovereign functions' such as education and health, based on the assumption that different systems of knowledge transmission exist: formal and traditional.

No Brasil, o acesso aos recursos genéticos e conhecimentos tradicionais são regulamentados pela Medida Provisória n. 2186-16, de 2001. Essa regulamentação não foi capaz de conter a biopirataria, uma prática que data de tempos antigos, e cuja incidência é maior nos países megadiversos. O cupuaçu, objeto de estudo do presente trabalho, foi o primeiro caso de denúncia da biopirataria envolvendo um exemplar da biodiversidade brasileira, mas além dele, outros exemplares de nossa biodiversidade também tiveram seus nomes populares registrados como marca por empresas estrangeiras, entre os quais: o açaí, a copaíba e o jaborandi. Ante a importância do assunto e da escassez de estudos sobre o tema desenvolveu-se a presente pesquisa com o intuito de levantar, discriminar e analisar um conjunto de fatores responsáveis pela ocorrência de práticas de biopirataria tendo como referência o estudo de caso do cupuaçu. Entre os quais destacamos a inexistência de uma lei que configure a biopirataria como crime; a falta de fiscalização nas regiões com maior diversidade biológica; a burocratização gerada pela supramencionada Medida Provisória às pesquisas científicas brasileiras; as limitações dos órgãos responsáveis pela concessão de patentes; as lacunas geradas pela legislação internacional, representada pelo acordo Trips; o fator econômico, relativo ao rendimento econômico que a prática gera às empresas e instituições que se utilizam de recursos genéticos e conhecimento tradicional associado e o fator políticas públicas, dado à necessidade de políticas que valorizem o conhecimento tradicional das comunidades. Para seu combate, propomos formas de iniciativas sociais e políticas de conservação à biodiversidade e proteção ao conhecimento tradicional, onde destacam-se: o fortalecimento das unidades de conservação, principalmente as de uso sustentável por permitirem a presença humana, constituindo-se num importante mecanismo de proteção da nossa biodiversidade e das comunidades tradicionais; a multiplicação do projeto Aldeias Vigilantes: uma nova abordagem na Proteção dos Conhecimentos Tradicionais e no Combate à Biopirataria na Amazônia que visa levar à comunidade indígena um programa de caráter informativo, educativo e conscientizador sobre fatos envolvendo apropriação desautorizada de conhecimentos tradicionais e recursos biológicos da Amazônia, numa linguagem adequada à diversidade étnica e cultural de cada povo; a reflexão e aplicação da Carta dos Pajés de São Luis do Maranhão; o estímulo aos contratos de bioprospecção no Brasil; o incentivo à cooperação Sul-Sul (entre países do hemisfério sul). Além disso, elencamos os elementos necessários para a construção da legislação nacional de acesso e repartição de benefícios, sugeridos a partir das contribuições positivas identificadas nas legislações estrangeiras de acesso e repartição de benefícios; da aplicação das Diretrizes de Bonn; da construção de um sistema de patentes sui generis; aplicação das propostas da CPI da Biopirataria, além das contribuições obtidas com o processo do caso cupuaçu. / In Brazil, the access to the genetic resources and traditional knowledge are controlled by Medida Provisória n. 2186-16, of 2001. This regulation wasnt able to contain the biopiratary, a practice that dates from old times, and whose incidence is bigger in the megadiversos countries. Cupuaçu, object of study of the present work, was the first case of denunciation of biopirataria involving a sample of Brazilian biodiversity, but beyond it, other samples of our biodiversity had also their popular names registered as brands by foreign companies, among them there are: açaí, copaíba and jaborandi. In front of the importance of the subject and the shortage of studies on the subject was developed the present research with the intention to raise, discriminate and to analyze a set of responsible factors for the occurrence of the practice biopiratary having as reference the study of case of cupuaçu. Among them there are: the lack of a law that configures this biopiratary as crime; the lack of fiscalization in the regions with bigger biological diversity; the bureaucratization generated by the Medida Provisória against the Brazilian scientific research; the limitations of the responsible agencies for the concession of patents; the gaps generated for the international legislation, represented for the Trips agreement; the economic factor, relative factor to the economic income that the first practice generates the companies and institutions which use genetic resources and traditional knowledge and the public politics factor, to necessity of politicians that value the traditional knowledge of the communities. For this combat, we consider forms of social initiatives and politics of conservation to biodiversity and protection to the traditional knowledge, where they are distinguished: the strengthening of the units of conservation, mainly of sustainable use for allowing to the presence human being, consisting in an important mechanism of protection of our biodiversity and the traditional communities; the multiplication of the project \"Vigilant Villages: a new boarding in the Protection of the Traditional Knowledge and in the Combat of the Biopiratary in the Amazon\" that aims at taking the aboriginal community a program with informative character, educative and makes counscious on facts involving anauthorized appropriation of traditional knowledge and biological resources of the Amazon, in a suitable language to the ethnic and cultural diversity of each people; the reflection and application of the Letter of the Pajés of São Luis of the Maranhão; the stimulus to contract of bioprospecção in Brazil; the incentive to the cooperation South-South (between countries of the south hemisphere). Moreover, we identify the necessary elements for the construction of the national legislation of access and distribution of benefits, suggested from the positive contributions identified in the foreign legislations of access and distribution of benefits; of the application of Diretrizes of Bonn; the construction of a patentss system sui generis; application of the proposals of the CPI of the Biopiratary, beyond the contributions gotten with the process of the cupuaçus case.

En occupant un espace social privilégié, la médecine traditionnelle et les diverses pratiques qui y sont liées, sont de moins en moins marginalisées, de plus en plus admises comme ressources et la société leur devient du même coup permissive. La tolérance sociale est relativement forte ». Cette lecture de la situation de la médecine traditionnelle et de sa réception dans la société est celle de l’anthropologue et médecine martiniquais M. Yoyo. Elle évoque la réalité de la médecine créole dans l’espace antillais et dit l’intérêt que lui portent ceux qui en font usage.L’objectif de cette recherche est de poser la question de la transmission du savoir médicinal en contexte martiniquais : transmission des tradipraticiens vers les profanes ; transmission entre professionnels de cette médecine. Autrement dit comment se fait l’apprentissage si apprentissage il y a, de ce savoir traditionnel, jalousement gardé par ceux qui l’exercent ? La dimension magico-religieuse de ce savoir influe-t-elle sur sa transmission ? Quel est le rôle de la famille dans l’éducation et la transmission de ces pratiques ? Quelle est la connaissance profane accessible à tous et que détiennent certaines familles ? Celle-ci répond-elle aux attentes de la médecine traditionnelle et comment les familles procèdent-elles à sa transmission ? Quelle contribution l’institution scolaire apporte-t-elle à la sauvegarde de ce patrimoine ? Ce questionnement nous amène à nous interroger sur les pratiques en matière de médecine des Martiniquais et à considérer la coexistence entre savoir traditionnel et savoir rationnel dit moderne.On ne peut faire l’économie de ces analyses si on veut appréhender de façon objective le problème de la transmission de la médecine créole, de sa sauvegarde par – et pour – les générations montantes, en raison de l’aspect mémoriel de cette pratique thérapeutique mais également en raison de son efficacité et du potentiel important qu’elle représente pour la santé dans les années qui viennent. / By occupying a privileged social space, traditional medicine and the diverses practices related to the field are less and less marginalized, more and more accepted as resources, thus society is gradually becoming more tolerant towards those practices. The social tolerance is relatively strong”. This perception of the present situation of traditional medicine and of its reception in society is proposed by M. Yoyo, French anthropologist and physician from Martinique. It speaks of the reality of traditional medicine in the west Indians context and highlights the positive affects on those who make use of it. The objective of this research is to explore the question of the transmission of medicinal knowledge within the confines of Martinique: transmission by traditionalists towards nonprofessionals as well as transmission among professionals in the fields of medicine. In other words, what learning, if any, still exists of this traditional knowledge faithfully kept by those practiced it? To what extent does the magical-religious experience influence the transmission of this knowledge? What is the role of the family in the education and the transmission of those practices? How much of this profane knowledge is accessible to all and to what extent is it practiced by families? Does the latter respond to the demands of traditional medicine? How do families proceed with the process of transmission. What contribution does the school make towards preserving this tradition ? The above questions provoke reflection on the medicinal practices of the people of Martinique and of the possible coexistence of traditional knowledge and modern or rational knowledge. These questions are inevitable if we want to progress with objectivity in the transmission of Creole medicine and of its preservation for future generations, as a form of safeguarding the memory of this therapeutic practice. However, they also help to focus on the level of its effectiveness and the potential importance that it represents in ensuring a healthy environment in the coming years.