Made available in DSpace on 2017-07-21T18:15:22Z (GMT). No. of bitstreams: 1 Adelita Staniski.pdf: 7511815 bytes, checksum: 7743182e48b28027eb6329d23839b422 (MD5) Previous issue date: 2016-04-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work has the objective to understand the woodsmen knowledge in socio-ecological transformation process of rural communities in the region Serra das Almas, Paraná. Considering the experience and perception of the forest on the local socio-spatial context, the present study is divided into seven chapters. In theoretical reflection we approached the forms of knowledge and know-how and woodsman as studies ethnobotanical can assist the dialogue of knowledge. To investigate the literature raises the question of intellectual cultural heritage which often ends up being incorporated into databases without due recognition and regulation of this access information. If part then to an analysis of the relationship of communities with the Araucaria forest and how the law regulates and influences the configuration of landscapes. As regards the method began with an exploratory survey seeking an approximation to reality studied, then interviews were conducted using the technique of oral history of life, paths through the forest, collecting botanical material and observation. It is concluded that the three communities use tree species in their day-to - day and have in common strong religiosity. Regarding the process of transforming the region of Serra das Almas appeared as a rural dynamic where some practices and knowledge remain, others turn and some live only in the memory of former residents of the locality. / Este trabalho tem por objetivo geral compreender os saberes mateiros no processo de transformação socioecológica das comunidades rurais da Região da Serra das Almas, Paraná. Considerando a experiência e percepção da floresta no contexto socioespacial local o presente estudo se divide em sete capítulos. Na reflexão teórica abordou-se as formas de conhecimentos, e o saber-fazer mateiro e como os estudos etnobotânicos podem auxiliar ao diálogo de saberes. Ao investigar a literatura atual levanta-se a questão do patrimônio intelectual cultural que muitas vezes acaba sendo incorporado à bancos de dados sem o devido reconhecimento e a regularização deste acesso as informações. Parte-se então para uma análise da relação das comunidades com a floresta de Araucária e como a legislação regulamenta e atua na configuração das paisagens. No que se refere a metodologia iniciou-se com um levantamento exploratório visando uma aproximação com a realidade estudada, em seguida foram realizadas entrevistas utilizando a técnica de história oral de vida, percursos pela floresta, coleta de material botânico e observação. Conclui-se que as três comunidades utilizam as espécies arbóreas em seu dia-a-dia e apresentam em comum forte religiosidade. No que tange o processo de transformação a Região da Serra das Almas apresentou-se como um rural dinâmico onde algumas práticas e conhecimentos permanecem, outros se transformam e alguns vivem apenas na memória dos antigos moradores da localidade.

Made available in DSpace on 2016-04-27T14:31:31Z (GMT). No. of bitstreams: 1 Antonio Ferreira.pdf: 1043481 bytes, checksum: 224365207638e8a37dc04c938f7e9eae (MD5) Previous issue date: 2014-12-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis aims to investigate how the school reflects the worldviews of Quilombola s communities into the school curriculum. The social relevance of this work comes from the understanding that we are the country of ethnic and cultural diversity. However, there is a portion of the population whose social reality is still partly historically invisible to policy makers and Academia. The hypothesis that is examined here is that the curriculum in these Quilombolas schools in Paraná represses the voice of the Quilombola s people, makes their traditional knowledge a folklore and ignores the social dynamics of these communities. The survey had three main investigative steps to focus the view of the researcher about the defined problem: documentary, bibliographical and fieldwork. This does not mean that they were made sequentially and in a stratified way but simultaneously, as the object of study is revealed in its totality and complexity, requiring from the researcher a careful and systematic look. The methodological work was the ethnographic qualitative study in order to choose the descriptive and analytical work, so that it was possible to identify the causes that lead to the hiding of Quilombola s knowledge in the school curriculum. The theoretical bases for this dissertation were sought at Arruti, Bhabha GEERTZ, HALL, SACRISTÁN, Santomè, Munanga, among others, that allowed us to study the field and analyze how the traditional knowledge of Quilombola s community is included in the school curriculum. The results indicate that the curriculum of the two Quilombola s schools surveyed represses the voice of Quilombola s people, makes their traditional knowledge a folklore, ignores the social dynamics of these communities and reveals the perception of Quilombola s leaders that the Quilombola s school belongs to the Quilombola s community / A presente Tese em por objetivo investigar de que maneira a escola traduz as concepções de mundo das comunidades quilombolas para o currículo escolar. A relevância social desse trabalho advém por entender que somos o país da diversidade étnica/cultural, entretanto, existe uma parcela da população brasileira, cuja realidade social ainda é, em parte, historicamente invisível aos olhos dos gestores públicos, bem como da academia. A hipótese que se examina aqui é a de que o currículo nessas escolas quilombolas do Paraná sufoca a voz dos sujeitos quilombolas, torna folclóricos seus saberes tradicionais, ignora a dinâmica social destas comunidades. A pesquisa contou com três etapas investigativas fundamentais para focalizar o olhar do pesquisador acerca do problema definido, quais sejam: documental, bibliográfica e de campo. No exercício metodológico fez-se opção pelo método etnográfico de cunho qualitativo, escolha realizada a fim de que o trabalho descritivo e analítico possibilitasse identificar as causas que provocam o ocultamento dos saberes quilombolas no currículo escolar. Os aportes teóricos que fundamentam a presente Tese foram buscados em ARRUTI, BHABHA, GEERTZ, HALL, SACRISTÁN, SANTOMÉ, MUNANGA, entre outros, que nos permitiram entrar em campo e conhecer de que maneira os saberes tradicionais quilombolas são contemplados no currículo escolar. Os resultados obtidos indicam a possibilidade de afirmar que, o currículo das duas escolas quilombolas pesquisadas sufoca a voz dos sujeitos quilombolas, torna folclóricos seus saberes tradicionais, ignora a dinâmica social destas comunidades. E revelam na percepção das lideranças quilombolas o sentimento de que a escola quilombola pertence à comunidade quilombola

O presente trabalho objetiva estudar as normas que regulamentam o patrimônio cultural imaterial, no Brasil, criado, desenvolvido, preservado e detido por comunidades tradicionais identificáveis, a fim de verificar se essas comunidades possuem direitos, especialmente direitos morais relacionados a suas criações coletivas. Para alcançar tal objetivo o trabalho buscou responder a três questionamentos, apresentados na Introdução, quais sejam: Há proteção ao patrimônio cultural imaterial detido por comunidades tradicionais, conferindo direitos a estas ou suas manifestações pertencem ao domínio público? O patrimônio cultural imaterial é objeto de direito de autor? Existem direitos morais no patrimônio cultural imaterial? Com o intuito de responder a estes questionamentos foram analisadas as normas existentes no ordenamento jurídico brasileiro aplicáveis à regulação do patrimônio cultural imaterial, bem como realizou-se interpretação sistemática e conforme das mesmas aos termos da Constituição Federal, de forma a compreender o conteúdo destas normas, bem como a extensão dos direitos garantidos. Por fim, foram analisados casos práticos, projeto de lei e lei modelo que permitiram a construção de proposta legislativa para regular o tema. Como principais conclusões, o trabalho pode responder aos questionamentos inicialmente apresentados de forma a constatar que existe proteção ao patrimônio cultural imaterial detido por comunidades e povos tradicionais identificáveis e que a Constituição Federal garante direitos a estes titulares, criadores e mantenedores de manifestações culturais, não se tratando, portanto, de patrimônio sujeito ao domínio público. Ainda, concluiu-se que o patrimônio cultural imaterial não é objeto do direito de autor por não se enquadrar em nenhuma das modalidades de obra reguladas pela Lei de Direitos Autorais. Contudo, verificou-se que há uma lacuna legislativa no tocante à regulamentação do patrimônio cultural imaterial detido por comunidades identificáveis e que para suprir tal omissão a analogia pode ser utilizada. Desta forma, considerando que tanto o patrimônio cultural imaterial, como o direito de autor buscam tutelar as obras produzidas a partir da criação de seu autor e que ambos possuem natureza jurídica de direito fundamental, conclui-se que os direitos morais de autor podem, por analogia, ser aplicados à tutela das comunidades e povos tradicionais criadores de manifestações culturais, ao menos até que haja legislação específica e sui generis para regular os direitos daqueles que criam e conservam patrimônio cultural imaterial. / This work aims mainly at the study of the Brazilian legislation applicable to the immaterial cultural heritage created, developed, preserved and held by traditional communities, that can be identified, with the purpose of verifying if those traditional communities hold rights, specially moral rights related to their collective creations. In order to achieve its purpose, this work answered the following main questions, presented on its Introduction Chapter: Is there any protection to immaterial cultural heritage held by traditional communities, granting them rights over it or their traditional expressions belong to public domain? Can the immaterial cultural heritage be ruled by copyright legal framework? Are there moral rights related to immaterial cultural heritage? In order to answer those questions the Brazilian legal framework related to immaterial cultural heritage were analyzed and interpreted as a system pursuant to Brazilian Federal Constitution with the view of understanding the exact content of such rules and the extension of the rights granted. Finally, some cases were also analyzed, as well as law drafts and model-law, which allowed the construction of a proposition to regulate the rights related to immaterial cultural heritage. As main conclusions of such work, it is possible to answer the three questions previously presented, considering that exists legal protection to immaterial cultural heritage held by traditional communities and that Federal Constitution grants certain rights to traditional communities that hold, create and maintain cultural expressions, which shall not be considered public domain. Also it is possible to conclude that immaterial cultural heritage in not the object of copyright law and since there is an omission on Brazilian legal framework applicable to immaterial cultural heritage held by identifiable traditional communities, analogy can be used to fulfill such omission. Therefore, considering that immaterial cultural heritage as well as copyrights intend to protect the creation developed by its author and that both shall be considered as fundamental right, regarding its nature, it is possible to conclude that moral rights shall also be applied to protect traditional communities rights over their cultural expression, at least until a specific sui generis legislation is developed to protect the rights belonging to communities that create and develop immaterial cultural heritage.

Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2018-08-28T19:15:35Z No. of bitstreams: 1 2016 - Elias da Silva Souza.pdf: 1815770 bytes, checksum: 30d921809b6c8bd79dafc9300d2b6e1e (MD5) / Made available in DSpace on 2018-08-28T19:15:35Z (GMT). No. of bitstreams: 1 2016 - Elias da Silva Souza.pdf: 1815770 bytes, checksum: 30d921809b6c8bd79dafc9300d2b6e1e (MD5) Previous issue date: 2016-12-20 / Guarana (Paullinia cupana variety sorbilis) is an Amazonian species that was first cultivated by the ancient Maues Indians. It was they who domesticated the guarana. The introduction of the technological innovations applied to the guaran? crop in the municipality of Mau?s occurred from 1999, due to the low productive performance of traditional plantations and the attack of pests and diseases that affected the plants. The seedlings until then harvested in the forests or produced in artisanal nurseries, are no longer recommended. Clonal cultivars, along with other technical practices, have become the only method of management recommended by the technicians. This research identified the traditional aspects of guaran? culture in the municipality of Mau?s that remain unchanged, those that are in disuse and which technological innovations have been implemented. Information collection was carried out among Mau?s guaran? producers living in the Mau?s-A?u rivers and their tributaries, Apocuitaua-Miri, Urupadi, Paric? and Marau, to EMBRAPA, IDAM, SEPROR, AMBEV technicians and 1st and 3rd grade students Series of the agricultural technical course of the Federal Institute of Amazonas, Mau?s campus. The impact of this work is to demonstrate that technological innovations can not eliminate traditional practices and that these should be protected, being vital for the preservation of the plant and the guaran? culture in the municipality of Mau?s. / O guaranazeiro (Paullinia cupana variedade sorbilis) ? uma esp?cie amaz?nica que inicialmente foi cultivada pelos antigos ?ndios mau?s. Foram eles que domesticaram o guaran?. A introdu??o das inova??es tecnol?gicas aplicadas ? cultura do guaran? no munic?pio de Mau?s ocorreu a partir do ano de 1999, devido ao baixo desempenho produtivo dos plantios tradicionais e o ataque de pragas e doen?as que acometeram as plantas. As mudas at? ent?o colhidas nas matas ou produzidas em viveiros artesanais, deixaram de ser recomendadas. Os cultivares clonais, juntamente com as demais pr?ticas tecnificadas tornaram-se o ?nico m?todo de manejo recomendado pelos t?cnicos. Esta pesquisa identificou aspectos do tradicionalismo da cultura do guaran? do munic?pio de Mau?s que ainda permanecem inalterados, os que est?o em desuso e as inova??es tecnol?gicas que foram adotadas A coleta de dados foi realizada junto a produtores de guaran? de Mau?s residentes nos rios Mau?s-A?u e seus afluentes, Apocuitaua-Miri, Urupadi, Paric? e Marau, aos t?cnicos da EMBRAPA, IDAM, SEPROR, AMBEV e alunos da 1? s?rie e 3? s?rie do curso t?cnico em agropecu?ria do Instituto Federal do Amazonas, campus Mau?s. O impacto deste trabalho est? em demonstrar que as inova??es tecnol?gicas n?o podem eliminar as pr?ticas tradicionais e que estas devem ser protegidas, sendo vitais para a preserva??o da planta e para a cultura do guaran? no munic?pio de Mau?s.

abstract: Ethnogeology is the scientific study of human relationships with the Earth as a system, typically conducted within the context of a specific culture. Indigenous or historically resident people may perceive local places differently from outside observers trained in the Western tradition. Ethnogeologic knowledge includes traditional indigenous knowledge (alternatively referred to as traditional ecological knowledge or TEK), which exceeds the boundaries of non-Indigenous ideas of physical characteristics of the world, tends to be more holistic, and is culturally framed. In this ethnogeological study, I have implemented several methods of participatory rapid assessment (PRA) from the discipline of field ethnography to collect culturally framed geological knowledge, as well to measure the authenticity of the knowledge collected. I constructed a cultural consensus model (CCM) about karst as a domain of knowledge. The study area is located in the karst physiographic region of the Caribbean countries of the Dominican Republic (DR) and Puerto Rico (PR). Ethnogeological data collected and analyzed using CCM satisfied the requirements of a model where I have found statistically significance among participant’s agreement and competence values. Analysis of the competence means in the population of DR and PR results in p < 0.05 validating the methods adapted for this study. I discuss the CCM for the domain of karst (in its majority) that is shared among consultants in the countries of PR and the DR that is in the form of metaphors and other forms of culturally framed descriptions. This work continuing insufficient representation of minority groups such as Indigenous people, Native Americans, Alaska Natives, and Hispanic/Latinxs in the Earth Sciences. / Dissertation/Thesis / Doctoral Dissertation Geological Sciences 2018

O presente trabalho objetiva estudar as normas que regulamentam o patrimônio cultural imaterial, no Brasil, criado, desenvolvido, preservado e detido por comunidades tradicionais identificáveis, a fim de verificar se essas comunidades possuem direitos, especialmente direitos morais relacionados a suas criações coletivas. Para alcançar tal objetivo o trabalho buscou responder a três questionamentos, apresentados na Introdução, quais sejam: Há proteção ao patrimônio cultural imaterial detido por comunidades tradicionais, conferindo direitos a estas ou suas manifestações pertencem ao domínio público? O patrimônio cultural imaterial é objeto de direito de autor? Existem direitos morais no patrimônio cultural imaterial? Com o intuito de responder a estes questionamentos foram analisadas as normas existentes no ordenamento jurídico brasileiro aplicáveis à regulação do patrimônio cultural imaterial, bem como realizou-se interpretação sistemática e conforme das mesmas aos termos da Constituição Federal, de forma a compreender o conteúdo destas normas, bem como a extensão dos direitos garantidos. Por fim, foram analisados casos práticos, projeto de lei e lei modelo que permitiram a construção de proposta legislativa para regular o tema. Como principais conclusões, o trabalho pode responder aos questionamentos inicialmente apresentados de forma a constatar que existe proteção ao patrimônio cultural imaterial detido por comunidades e povos tradicionais identificáveis e que a Constituição Federal garante direitos a estes titulares, criadores e mantenedores de manifestações culturais, não se tratando, portanto, de patrimônio sujeito ao domínio público. Ainda, concluiu-se que o patrimônio cultural imaterial não é objeto do direito de autor por não se enquadrar em nenhuma das modalidades de obra reguladas pela Lei de Direitos Autorais. Contudo, verificou-se que há uma lacuna legislativa no tocante à regulamentação do patrimônio cultural imaterial detido por comunidades identificáveis e que para suprir tal omissão a analogia pode ser utilizada. Desta forma, considerando que tanto o patrimônio cultural imaterial, como o direito de autor buscam tutelar as obras produzidas a partir da criação de seu autor e que ambos possuem natureza jurídica de direito fundamental, conclui-se que os direitos morais de autor podem, por analogia, ser aplicados à tutela das comunidades e povos tradicionais criadores de manifestações culturais, ao menos até que haja legislação específica e sui generis para regular os direitos daqueles que criam e conservam patrimônio cultural imaterial. / This work aims mainly at the study of the Brazilian legislation applicable to the immaterial cultural heritage created, developed, preserved and held by traditional communities, that can be identified, with the purpose of verifying if those traditional communities hold rights, specially moral rights related to their collective creations. In order to achieve its purpose, this work answered the following main questions, presented on its Introduction Chapter: Is there any protection to immaterial cultural heritage held by traditional communities, granting them rights over it or their traditional expressions belong to public domain? Can the immaterial cultural heritage be ruled by copyright legal framework? Are there moral rights related to immaterial cultural heritage? In order to answer those questions the Brazilian legal framework related to immaterial cultural heritage were analyzed and interpreted as a system pursuant to Brazilian Federal Constitution with the view of understanding the exact content of such rules and the extension of the rights granted. Finally, some cases were also analyzed, as well as law drafts and model-law, which allowed the construction of a proposition to regulate the rights related to immaterial cultural heritage. As main conclusions of such work, it is possible to answer the three questions previously presented, considering that exists legal protection to immaterial cultural heritage held by traditional communities and that Federal Constitution grants certain rights to traditional communities that hold, create and maintain cultural expressions, which shall not be considered public domain. Also it is possible to conclude that immaterial cultural heritage in not the object of copyright law and since there is an omission on Brazilian legal framework applicable to immaterial cultural heritage held by identifiable traditional communities, analogy can be used to fulfill such omission. Therefore, considering that immaterial cultural heritage as well as copyrights intend to protect the creation developed by its author and that both shall be considered as fundamental right, regarding its nature, it is possible to conclude that moral rights shall also be applied to protect traditional communities rights over their cultural expression, at least until a specific sui generis legislation is developed to protect the rights belonging to communities that create and develop immaterial cultural heritage.

Globalization of Intellectual Property Rights (IPRs) has posed an unprecedented threat to the existence of an Indigenous Knowledge system. There is an increasing amount of appropriation of indigenous knowledge, whereby corporations from rich countries are claiming proprietary rights over knowledge that has belonged to cultures and people of indigenous communities for hundreds of years. IPRs have been inappropriately utilized hindering development and perpetuating poverty within indigenous knowledge−holding communities. This thesis attempts to frame the current debate at the intersection of IPRs and indigenous knowledge, bringing in the case studies on the appropriation of traditional Yoga of Hindu and the Zia sun of Zia−Pueblo of New Mexico. By bringing two case studies on appropriation, this project employs legal−critical scholarship to analyze how the current IPR regime supports commodifying traditional knowledge and artifacts such as Yoga and the Zia sun, and recommends for customary law as a viable alternative to the IPRs.

Traditional food knowledge (TFK) refers to a cultural tradition of sharing food, recipes and cooking skills and techniques and passing down that collective wisdom through generations. The value of this knowledge is hidden in a global food system offering an abundance of commercial convenience foods. This study defines TFK and explores its value to assert space for its recovery and renewal. Using Trevor Hancock’s research on healthy communities and models, such as the Mandala of Health (1985), traditional food knowledge will be analyzed for its potential to contribute to individual and community ecosystem health. The role of traditional food knowledge is examined with respect to promoting biocultural diversity and improving the capacity for food production among citizens. Food diversity is an important component of human nutrition and can be an indicator for a bioculturally diverse region. Studies on biocultural diversity recognize the close connection between cultural and biological diversity. Only recently have the losses in cultural heritage, such as traditional food knowledge garnered academic and policy attention. Traditional food knowledge can be one means of asserting cultural identity and can be a way to connect people to the natural world. Transmitting this knowledge is one important means of fostering sustainable livelihoods, ecosystem health and enhanced individual and community capacity. Traditional food knowledge can provide an individual with the capacity to prepare meals that are nutritious, safe and culturally relevant. This skill can support adaptation to altered food environments, such as is the case for immigrants and indigenous populations. The food system itself has rapidly changed with global industrialization, urbanization and cultural homogenization; and traditional food knowledge is no exception. The distinct expressions of taste and place are facing a continuity gap when traditional food knowledge is not passed forward, but rather sidelined as an abstract, historical concept. This study takes a qualitative case study approach exploring the concept of traditional food knowledge. The existing literature is compared to the lived experience of immigrants and their families in the Canadian suburban context, specifically in Mississauga, Ontario. This study explores the relevance and value of traditional food knowledge to Indonesian-Chinese New Canadians, their families and the wider community. Despite the colossal challenges posed by a global food industry, there are personal and community benefits to gaining or relearning traditional food knowledge. The community capacity increases with a greater number of skilled practitioners and educated consumers. Informal sharing of the cultural life skills engages people from various walks of life as they learn about, and from, each other. Governance that enables and sustains this type of community exchange will require changes to ensure equitable support for the opportunity for such informal learning and capacity building to occur among all citizens.

The drinking water contamination tragedy in Walkerton, Ontario during the spring of 2000 led to many changes in water management for the province. Among these changes has been the increased use of the multiple barrier approach (MBA) to safe drinking water as the basis of water management for communities throughout Ontario. The MBA is also used in the management of water for First Nations communities throughout Ontario and Canada. Literature on water quality management for First Nations suggests that despite these changes, many communities continue to face challenges for ensuring the safety and quality of their drinking water supplies. Fort William First Nation, Gull Bay First Nation, and Mattagami First Nation, were selected for this study in order to investigate the use of the MBA in these communities. Data was collected using key informant interviews with representatives of institutions that affect water management for the case study communities, direct observations during visits to two of the communities and attendance at a First Nations water policy forum, and through a review of recent reports and publications on safe drinking water for First Nations. The research has provided insight into the challenges that the case study communities face for ensuring safe drinking water under the MBA, as well as opportunities that exist to address those challenges. The findings suggest that the MBA currently does not meet the unique needs of some First Nations communities. They also suggest that specific adaptations of existing water management strategies to the MBA framework may lead to a more effective approach to ensure safe drinking water for First Nations communities. This thesis focuses on several key ways to make these changes: Strengthen public involvement and awareness; Introduce effective legislative and policy frameworks; Encourage research, science and technology for First Nations’ water management; Allocate sufficient financial resources to First Nations to recruit, train and retain qualified water managers and maintain drinking water infrastructure, and; Increase efforts to ensure that water management goals are supported by local and indigenous traditional knowledge, beliefs and perspectives.

Traditional food knowledge (TFK) refers to a cultural tradition of sharing food, recipes and cooking skills and techniques and passing down that collective wisdom through generations. The value of this knowledge is hidden in a global food system offering an abundance of commercial convenience foods. This study defines TFK and explores its value to assert space for its recovery and renewal. Using Trevor Hancock’s research on healthy communities and models, such as the Mandala of Health (1985), traditional food knowledge will be analyzed for its potential to contribute to individual and community ecosystem health. The role of traditional food knowledge is examined with respect to promoting biocultural diversity and improving the capacity for food production among citizens. Food diversity is an important component of human nutrition and can be an indicator for a bioculturally diverse region. Studies on biocultural diversity recognize the close connection between cultural and biological diversity. Only recently have the losses in cultural heritage, such as traditional food knowledge garnered academic and policy attention. Traditional food knowledge can be one means of asserting cultural identity and can be a way to connect people to the natural world. Transmitting this knowledge is one important means of fostering sustainable livelihoods, ecosystem health and enhanced individual and community capacity. Traditional food knowledge can provide an individual with the capacity to prepare meals that are nutritious, safe and culturally relevant. This skill can support adaptation to altered food environments, such as is the case for immigrants and indigenous populations. The food system itself has rapidly changed with global industrialization, urbanization and cultural homogenization; and traditional food knowledge is no exception. The distinct expressions of taste and place are facing a continuity gap when traditional food knowledge is not passed forward, but rather sidelined as an abstract, historical concept. This study takes a qualitative case study approach exploring the concept of traditional food knowledge. The existing literature is compared to the lived experience of immigrants and their families in the Canadian suburban context, specifically in Mississauga, Ontario. This study explores the relevance and value of traditional food knowledge to Indonesian-Chinese New Canadians, their families and the wider community. Despite the colossal challenges posed by a global food industry, there are personal and community benefits to gaining or relearning traditional food knowledge. The community capacity increases with a greater number of skilled practitioners and educated consumers. Informal sharing of the cultural life skills engages people from various walks of life as they learn about, and from, each other. Governance that enables and sustains this type of community exchange will require changes to ensure equitable support for the opportunity for such informal learning and capacity building to occur among all citizens.