Submitted by Maicon Juliano Schmidt (maicons) on 2015-07-10T16:55:55Z No. of bitstreams: 1 Rodolfo Souza da Silva.pdf: 9923682 bytes, checksum: 9f79c4fb3d2f53bcdc1f92ae3f2b6fa0 (MD5) / Made available in DSpace on 2015-07-10T16:55:55Z (GMT). No. of bitstreams: 1 Rodolfo Souza da Silva.pdf: 9923682 bytes, checksum: 9f79c4fb3d2f53bcdc1f92ae3f2b6fa0 (MD5) Previous issue date: 2014-03-24 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / PROSUP - Programa de Suporte à Pós-Gradução de Instituições de Ensino Particulares / Diante da chamada "Era do Acesso" o conhecimento tradicional associado à biodiversidade das sociedades tradicionais tornou-se uma verdadeira matéria-prima da indústria biotecnológica, sendo objeto de bioprospecção e direitos de propriedade intelectual por empresas alimentícias, farmacêuticas e entidades de pesquisa e desenvolvimento. Com base nos princípios do consentimento prévio informado e da repartição justa e equitativa dos benefícios, previstos na Convenção de Diversidade Biológica e na Medida Provisória 2.186-16, devem os interessados na bioprospecção do saber tradicional ser autorizados pelos seus detentores, assim como dividir os benefícios oriundos dos bioprodutos e das pesquisas desenvolvidas. Entretanto, no que pertine à repartição de benefícios, esta pode acarretar a imposição de valores privados e de cunho capitalista, causando riscos à dinâmica social e às práticas culturais dessas comunidades, as quais são construídas sob valores coletivos e comunitários. A partir desta constatação, o presente trabalho pretende analisar em que medida os princípios do consentimento prévio informado e da repartição de benefícios são capazes de promover a conservação dos bens socioambientais das sociedades tradicionais, quando os produtos desenvolvidos têm como base os conhecimentos tradicionais associados. Para tanto, a pesquisa utiliza quanto ao método de abordagem o dialético, com objetivo exploratório, mediante uma pesquisa bibliográfica e documental, a partir de uma perspectiva interdisciplinar. Mesmo diante de uma regulamentação internacional e nacional, indústria e pesquisadores se utilizam constantemente de discursos que pretendem desproteger o saber tradicional e legitimar a não obtenção e realização do consentimento prévio informado e da repartição de benefícios. Em razão das peculiaridades das sociedades tradicionais, as quais se autodeterminam em aspectos coletivos, comunitários e de solidariedade, estas possuem uma cultura diferenciada, pelo que o conhecimento tradicional associado à biodiversidade integra a sua diversidade cultural. Diante dessa diversidade e a sua relação com o meio ambiente, os movimentos sociais na América Latina e no Brasil, influenciaram a incorporação de direitos na Constituição Federal de 1988, fazendo surgir a sociobiodiversidade como nova categoria jurídica. Com a lógica capitalista e de desenvolvimento da indústria biotecnológica, a qual não considera os aspectos da sociobiodiversidade, um diálogo intercultural e uma gestão da inovação biotecnológica mostram-se um caminho para gerenciar a complexidade e as diferentes visões dos atores envolvidos na prática bioprospectiva do saber tradicional, inserindo os direitos socioambientais nesse contexto. A partir da constatação da existência de outros pressupostos jurídicos para bioprospecção, como os princípios da precaução, equidade intergeracional e da função social da propriedade, critica-se o consentimento prévio informado e a repartição de benefícios, demonstrando que o atendimento destes deve ser feito em harmonia com os demais pressupostos jurídicos existentes, de maneira a ser possível conservar a sociobiodiversidade das sociedades tradicionais, garantindo o seu uso sustentável e a manutenção de suas vidas. Sugere-se, nesse fio condutor, critérios a serem considerados quando da definição dos benefícios e sua repartição: 1) os aspectos da sociobiodiversidade dos grupos tradicionais, a partir dos valores, práticas culturais e organizações sociais; 2) o meio ambiente onde vivem esses grupos e onde será acessado o recurso genético da biodiversidade; 3) requerimento e concessão de patentes e de quaisquer benefícios de forma compartilhada com as sociedades tradicionais. / In the face of “The Age of Access", traditional knowledge associated with biodiversity of traditional societies has become raw material of the biotechnology industry, being subject of bioprospecting and intellectual property rights for food, pharmaceutical and research and development companies. Based on the principles of prior informed consent and benefits sharing, benefits provided by Convention on Biological Diversity and Medida Provisória nº.2.186-16/01, the interested in bioprospecting of traditional knowledge must be authorized by their holders and share the benefits derived from research and development of bioproducts. However, in respect the benefits sharing, this can lead to the imposition of private and capitalist values, causing risks to the social dynamics and cultural practices of these communities, which are performed under collective and community values. From this finding, the present study aims to analyze to what extent the principles of prior informed consent and benefit sharing are able to promote the conservation of environmental goods of traditional societies, when the developed products are based on the traditional knowledge. For this, the research uses the dialectic approach method, with exploratory objective, through a bibliographic and documentary research, from an interdisciplinary perspective. Even in the face of a international e and national regulation, researchers and industry constantly use discourses that seek unprotect the traditional knowledge and legitimize the non-obtainment and non-realization of the prior informed consent and benefit sharing. Because of the peculiarities of traditional societies, which consider themselves in collective, community and solidarity aspects, these communities have a different culture, being the traditional knowledge associated integrated in your cultural diversity. Given this diversity and its relationship with the environment, social movements in the Latin America and Brasil influenced the incorporation of rights in the Federal Constitution of 1988, emerging sociobiodiversity as new legal category. With the capitalist and development logic of the biotechnology industry, which does not consider aspects of sociobiodiversity, intercultural dialogue and management of biotechnology innovation shows a way to manage the complexity and the different views of the actors involved in the practice of bioprospecting traditional knowledge, inserting socioenvironmental rights in this context. From the establishment of the existence of other legal requirements for bioprospecting, such as the principles of precaution, intergenerational equity and social function of property, is criticized the prior informed consent and benefits sharing, showing that the treatment of these should be done in harmony with other existing legal requirements in order to be able to conserve the sociobiodiversity of traditional societies, ensuring the sustainable use of their resources and maintenance of their lives. It is suggested in this context, some criteria to be considered when defining the benefits and its allocations: 1) sociobiodiversity aspects of traditional groups, from the values, cultural practices and social organizations;2) the environment where live these groups and where will be accessed and where the genetic resources of biodiversity; 3)application and granting patents and any benefits jointly with traditional societies.

Made available in DSpace on 2014-07-29T15:25:09Z (GMT). No. of bitstreams: 1 Fabricio Ribeiro.pdf: 837268 bytes, checksum: 934d44a7485d39d24a699339c9207985 (MD5) Previous issue date: 2010-08-10 / The potential cost-effective generated by biological diversity misrepresented the sense and value of traditional knowledge associated with biodiversity, intensifying exploitation and destruction of natural resources, notably in developing countries. Protection of biodiversity is regulatory framework of the Convention on biological diversity, with three main objectives: biodiversity conservation, sustainable use of its components and the fair and equitable sharing of benefits derived from the use of natural resources, through their appropriate access and transfer of relevant technologies. Another band, the international intellectual property system, embodied by the TRIPS Agreement, expressed through its institutions, notably the WTO and WIPO, by application of the system of patents to traditional knowledge, legalising the expropriation of elements of biodiversity, what is termed the "back of Columbus". This work you want to check each one of the main points of these two models of protection of traditional knowledge, discerning possible alternatives present on the international scene. Accordingly, the approach is highly theoretical, having as main conceptual the thinking of Fritjof Capra, his work "the Web of life", which implies recognizing that biodiversity has an intrinsic value. The search will seek to identify the lines category nature demarcatórias, while discussing unsustainable current model of economic development, result of Cartesian rationalism. Will performed consulting agreements and international documents, comparing the positions of several authors and institutions involved. / As potencialidades econômicas geradas pela diversidade biológica alteraram profundamente o sentido e o valor dos conhecimentos tradicionais associados à biodiversidade, intensificando a exploração e a destruição dos recursos naturais, notadamente nos países em desenvolvimento. A proteção da biodiversidade tem como marco regulatório a Convenção sobre Diversidade Biológica, destacando-se três objetivos principais: conservação da biodiversidade, utilização sustentável de seus componentes e repartição justa e equitativa dos benéficos derivados da utilização dos recursos naturais, mediante seu acesso adequado e transferências de tecnologias pertinentes. De outra banda, o sistema internacional de propriedade intelectual, consubstanciado no Acordo TRIPS, manifesta-se através de suas instituições, notadamente da OMC e da OMPI, pela aplicação do regime de patentes aos saberes tradicionais, legalizando a expropriação dos elementos da biodiversidade, o que se convencionou chamar de a volta de Colombo . O presente trabalho pretende verificar cada um dos principais pontos desses dois modelos de proteção aos conhecimentos tradicionais, vislumbrando possíveis alternativas presentes no cenário internacional. Nesse sentido, a abordagem será eminentemente teórica, tendo como principal marco conceitual o pensamento sistêmico de Fritjof Capra, destacando-se sua obra A Teia da Vida , o que implica reconhecer que a biodiversidade tem um valor intrínseco. A pesquisa vai buscar identificar as linhas demarcatórias da categoria natureza, ao mesmo tempo em que discute a insustentabilidade do atual modelo de desenvolvimento econômico, resultado do racionalismo cartesiano. Para tanto, será realizada consulta a acordos e documentos internacionais, confrontando as posições dos diversos autores e instituições envolvidas.

Neste trabalho, foi analisada a influência do conhecimento tradicional da pesca na formulação de políticas públicas do setor no Brasil partindo-se do caso da pesca artesanal no trecho mineiro do rio São Francisco. Para tanto, fez-se uma análise sociológica da organização social da pesca por meio de seus processos, suas formas de interações e suas sínteses, em uma perspectiva micro e macrossociológica, visando identificar como o processo de institucionalização da pesca considera o fazer artesanal - cultura, técnicas e práticas sociais - no escopo das políticas formuladas pelo setor. Em termos institucionais foram discriminados os conflitos e incongruências do projeto de modernização da pesca oriundos do Plano Nacional de Desenvolvimento de Sustentação da Aqüicultura e Pesca da SEAP/PR. Em termos sociais, no que concerne ao modo de vida da pesca artesanal, foram discriminadas as principais características sócio-ambientais que circundam e interagem com o pescador, observando a relação entre a lógica de mercantilização recente do uso das águas doces no Brasil e a evolução das condições de vida e trabalho da categoria entre 1999 e 2004, apontando para uma provável extinção da mesma. O estudo conclui a existência de grande distância entre o discurso e a prática das políticas anunciadas pela SEAP/PR em 2003 e como o projeto de modernização citado reverbera no modo de vida da pesca artesanal do alto-médio São Francisco. / In this work, the influence of the traditional knowledge of fishing on the formulation of public policies on this section in Brazil was analyzed by proceeding with the case of handmade fishing at the section of Minas Gerais of São Francisco river. For that, a sociological analysis of the social organization of the fishing was made by its processes, its forms of interactions, and its syntheses in a micro and macro-sociological perspective, by seeking to identify how the process of institutionalization of the fishing considers the handmade performance - culture, techniques and social practices - in the purpose of the formulated policies on such section. On institutional terms, the conflicts and the incongruities of the project of modernization of fishing derived from the national plan of development of sustenance of the acquiculture and the fishing of the SEAP/PR were discriminated. On social terms, concerning the way of life of handmade fishing, the main socio-environmental characteristics that surround and interact with the fisherman were distinguished by observing the relationship between the logic of the recent mercantilization of the use of fresh water in Brazil and the evolution of the life and work conditions of such category between 1999 and 2004, that points to a probable extinction of it. The study concluded the existence of great distance between the speech and the practice of the announced policies by the SEAP/PR in 2003, and how the cited project of modernization reverberates through the way of life of fishing of high-medium São Francisco.

This thesis draws on a community-engaged digital-mapping project with the Vancouver Island Coast Salish community of the Stz’uminus First Nation. In this paper, I discuss the ways in which conventional cartographic representations of Indigenous peoples are laden with methodological and visual assumptions that position Indigenous peoples’ perspectives, stories, and experiences within test-, proof-, and boundary-driven legal and Eurocentric contexts. In contrast, I frame this project’s methodology and digital mapping tools as an effort to map a depth of place, the emotional, spiritual, experiential, and kin-based cultural context that is routinely glossed over in conventional mapping practices. I argue elders’ place-based stories, when recorded on video and embedded in a digital map, produce a space for the “unmappable,” that which cannot, or will not, be expressed within the constructs of a static two-dimensional map. This thesis also describes a refusal to steep maps too deeply in cultural context for a public audience. I detail the conversations that emerged in response to a set of deeply spiritual, cultural, and personal stories to mark how the presence of Coast Salish law, customs, power structures, varying intra-community perspectives, and refusal came to bear on the production of “blank space” (interpreted colonially and legally as terra nullius) in this project’s cartographic representation. Finally, I conclude that Coast Salish sharing customs are embedded within networks of Coast Salish customary legal traditions, which fundamentally affects tensions that arise between storytelling and digital mapping technologies, between academic and community accountabilities, and between collective and individual consent. / Graduate / 2019-10-13

<p>Genetic resources are vital to all people, but especially the poor. They are also important for biodiversity, in turn a key factor in sustainable development. Since 1980, the bio industries have utilized genetic resources in their work, for example on pharmaceuticals, and patented their findings. This has created mistrust and malcontent among biodiverse poor countries in the South. To promote biodiversity protection and ensure access to and fair and equitable sharing of the benefits from the usage of genetic resources, the Convention of Biological Diversity requests an international regime. Negotiations for the Access and Benefit Sharing regime began in 2001 and have intensified as its end date, 2010, draws nearer.</p><p>People in Babati, Tanzania are as dependant on traditional medicine, which utilizes wild genetic resources, as they are on modern medicine. The status in the regime of communities such as those of Babati is principally important if sustainable development is to be reached. The greatest issue for the model currently under negotiation to deal with in order to truly promote sustainable development is equity.</p>

Genetic resources are vital to all people, but especially the poor. They are also important for biodiversity, in turn a key factor in sustainable development. Since 1980, the bio industries have utilized genetic resources in their work, for example on pharmaceuticals, and patented their findings. This has created mistrust and malcontent among biodiverse poor countries in the South. To promote biodiversity protection and ensure access to and fair and equitable sharing of the benefits from the usage of genetic resources, the Convention of Biological Diversity requests an international regime. Negotiations for the Access and Benefit Sharing regime began in 2001 and have intensified as its end date, 2010, draws nearer. People in Babati, Tanzania are as dependant on traditional medicine, which utilizes wild genetic resources, as they are on modern medicine. The status in the regime of communities such as those of Babati is principally important if sustainable development is to be reached. The greatest issue for the model currently under negotiation to deal with in order to truly promote sustainable development is equity.

Les recettes de cuisine sont partout de nos jours, dans les livres, à la télévision, sur l’Internet, ainsi que dans les restaurants et les entreprises alimentaires industrielles. Cette grande présence médiatique et économique soulève la question de savoir s’il est possible de les protéger par le droit de la propriété intellectuelle canadien. L’auteure commence par décrire les recettes et les plats, puis examine si ceux de nature traditionnelle et familiale sont des éléments de culture et s’ils peuvent constituer des savoirs traditionnels. Cela amène l’auteure à examiner si les indications géographiques peuvent procurer aux recettes et aux plats une certaine forme de protection contre leur appropriation à l’usage exclusif d’une personne. L’auteure aborde ensuite les régimes usuels de propriété intellectuelle à l’aune de la recette et du plat de chefs ou de l’industrie. Elle examine en premier ceux de la propriété industrielle. Les recettes et les plats peuvent-ils être des marques de commerce? Peuvent-ils être des secrets de commerce? Peuvent-ils constituer des inventions brevetables? Elle se penche ensuite sur le droit d’auteur et examine si les recettes et les plats peuvent être des œuvres protégeables et s’ils se qualifieraient comme œuvres littéraires ou artistiques. Cet examen l’amène à regarder le développement de la protection des œuvres musicales pour mieux cerner les enjeux pour les recettes. Au terme de son analyse, l’auteure fait ressortir quel régime appert le plus approprié selon la nature des recettes et des pratiques des chefs et des entreprises industrielles. / Nowadays, we are surrounded by recipes; they are in books, on television, on the Web, as well as in restaurants and in industrial food businesses. This great economic and media weight naturally begs the question whether recipes can be protected under Canadian intellectual property law. The author starts by describing recipes and dishes and then examines whether traditional and family recipes and dishes are elements of culture and whether they can be considered traditional knowledge. That leads the author to consider whether geographical indications can provide recipes and dishes with some kind of protection against their appropriation by a person for his or her exclusive use. The author then examines the usual intellectual property schemes for industrial and chefs’ recipes and dishes. She starts with industrial property schemes. Can recipes and dishes act as trademarks? Can they be trade secrets? Can they be patentable inventions? She then moves on to copyright, to examine whether recipes and dishes can be copyrightable works and, if so, whether they would be literary or artistic works. That leads her to look at how musical works came to be protected in order to better understand what is at issue for recipes. The author concludes her analysis by stating which scheme seems to be the most appropriate for recipes depending on their nature and the practices of chefs and industrial businesses.

The reason for this story was to investigate a narrative that is important to the identity of North America’s Pacific Northwest Coast – a narrative that revolves around wild salmon, a narrative that always seemed too simple to me, a narrative that gives salmon a mythical status, and yet what does the average person know about this fish other than it floods grocery stores in fall and tastes good. How do we know this fish that supposedly defines the natural world of this place? I began my research as a science writer, inspired by John Steinbeck’s The Log from the Sea of Cortez, in which he writes that the best way to achieve reality is by combining narrative with scientific data. So I went looking for a different story from the one most people read about in popular media, a story that’s overwhelmingly about conflict: I searched for a narrative that combines the science of what we know about salmon and a story of the scientists who study the fish, either directly or indirectly. I tried to follow Steinbeck’s example and include the narrative journeys we take in understanding the world around us, the journeys that rarely make it into scientific journals. I went on about eight field trips with biology, ecology, and archaeology lab teams from the University of British Columbia and Simon Fraser University in Vancouver, with the Department of Fisheries and Oceans onboard the Canadian Coast Guard Ship the W.E. Ricker, and an archaeological crew from the Laich-Kwil-Tach Treaty Society in Campbell River, B.C. At the same time, I was reading a number of things, including a 1938 dissertation by anthropologist Homer Barnett from the University of Oregon titled The Nature and Function of the Potlatch, a 2011 book by economist Ronald Trosper at the University of Arizona, Resilience, Reciprocity and Ecological Economics, and works by psychologist Douglas Medin at Northwestern University and anthropologist Scott Atran at the University of Michigan, written over the past two decades, particular paying attention to their writings on taxonomy and folkbiology. My conclusions surprised me, a little. / Graduate / 0329 / 0324 / 0391

The reason for this story was to investigate a narrative that is important to the identity of North America’s Pacific Northwest Coast – a narrative that revolves around wild salmon, a narrative that always seemed too simple to me, a narrative that gives salmon a mythical status, and yet what does the average person know about this fish other than it floods grocery stores in fall and tastes good. How do we know this fish that supposedly defines the natural world of this place? I began my research as a science writer, inspired by John Steinbeck’s The Log from the Sea of Cortez, in which he writes that the best way to achieve reality is by combining narrative with scientific data. So I went looking for a different story from the one most people read about in popular media, a story that’s overwhelmingly about conflict: I searched for a narrative that combines the science of what we know about salmon and a story of the scientists who study the fish, either directly or indirectly. I tried to follow Steinbeck’s example and include the narrative journeys we take in understanding the world around us, the journeys that rarely make it into scientific journals. I went on about eight field trips with biology, ecology, and archaeology lab teams from the University of British Columbia and Simon Fraser University in Vancouver, with the Department of Fisheries and Oceans onboard the Canadian Coast Guard Ship the W.E. Ricker, and an archaeological crew from the Laich-Kwil-Tach Treaty Society in Campbell River, B.C. At the same time, I was reading a number of things, including a 1938 dissertation by anthropologist Homer Barnett from the University of Oregon titled The Nature and Function of the Potlatch, a 2011 book by economist Ronald Trosper at the University of Arizona, Resilience, Reciprocity and Ecological Economics, and works by psychologist Douglas Medin at Northwestern University and anthropologist Scott Atran at the University of Michigan, written over the past two decades, particular paying attention to their writings on taxonomy and folkbiology. My conclusions surprised me, a little. / Graduate / 0329 / 0324 / 0391

This research thesis explores how healers in the Peruvian Upper Amazon experience and negotiate their roles and knowledge systems at the interface of Amazonian, Western scientific and other medical knowledge systems at the confluence of community and environmental health. Experiences of identity, practice and place feature in this research among selected healers in the region of San Martín, Peru. Relationships with nature have sustained Indigenous populations in this region, and economic pursuits of natural resources have attracted many populations to the Upper Peruvian Amazon, making it an interesting site for the analysis of healers’ experiences at the interface of different knowledge systems. An emergent objective of this thesis has been to provide what healers in the region expressed to me as a need for an experiential approach to research on local medical knowledge systems. The resulting thesis is an ethnography of my experiences learning from healers and plant teachers about intercultural health initiatives on a regional level in Peru.