One of the key international policy challenges in the intellectual property (IP) regime is the issue of traditional knowledge (TK) protection. TK has a bearing on debates around biodiversity, food, agriculture, health, expressions of folklore, trade and development, and human rights. In the policy and academic debates around TK protection, a critical gender perspective is often underdeveloped. Guided by feminist legal methodology, an approach founded on women’s experience of exclusion, and using two feminist methods of gender impact assessment and qualitative interviews, the thesis makes a case for mainstreaming gender in TK law and policy. In most Indigenous and local communities around the world, women play a significant role in the generation, transmission, and use of TK. There are different contributions by Indigenous and local women to the TK system, and there is also differential impact of TK misappropriation on these women. Critical evidence to support the importance of gender as an influential factor in TK protection is based on in-depth examination of two case studies, namely Persian handwoven carpets and saffron. My fieldworks in Kashan, “the city of handwoven carpets”, and Khorasan, “the province of saffron” enabled me to examine the role of Iranian local women and their TK in handwoven carpet and saffron production. Iran is the undisputed centre of saffron production, where the tradition dates back over 3,000 years. The superiority of Iranian saffron comes not only from the climatic conditions but also the rich heritage of TK in growing and processing the crop with Iranian local women as the main performers in different stages of saffron production. Persian hand-woven carpet as an icon of Iranian culture, dating back about 2000 years, is another illuminating example of products in which women and their TK play a major role. From carpet weaving workshops to saffron farms, I found one common theme: the invisibility of women’s TK that is taken for granted while it is the very basis of production. Lack of proper attention to women’s TK in these sectors and its potential for women’s empowerment, has led to many local women and most of the younger generation losing their interest in carpet weaving and saffron production, which in the long run can put the TK in danger of becoming forgotten. Moreover, with the rural outmigration due to lack of employment opportunities, the knowledge of the older generations in handwoven carpet and saffron production is often no longer passed on to the younger generation. Therefore, if women’s TK is to remain alive and deliver its potential for empowering Indigenous and local women, which indeed should be among the main objectives of any TK instrument, these women should be incentivized through gender-responsive TK law and policy to continue practising their TK. Building on the fieldwork results, this research reconceptualizes the TK issue as a gender issue to which TK law and policy fora should respond with gender-sensitive instruments, implementation plans, and adequate resources. The objective of the research is to call for and contribute to a policy change in the realm of TK by translating fieldwork insights (as a knowledge-based gender advocacy) into policy recommendations for a gender-responsive alternative approach to TK laws and policy. More specifically, the thesis provides recommendations for gender mainstreaming in both the process of crafting, and the contents of legal modalities for TK protection.

京都大学 / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第20734号 / 地博第225号 / 新制||地||83(附属図書館) / 京都大学大学院アジア・アフリカ地域研究研究科アフリカ地域研究専攻 / (主査)教授 木村 大治, 准教授 安岡 宏和, 助教 佐藤 宏樹, 教授 市川 光雄 / 学位規則第4条第1項該当 / Doctor of Area Studies / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(農学) / 甲第22896号 / 農博第2439号 / 新制||農||1083(附属図書館) / 学位論文||R3||N5316(農学部図書室) / 京都大学大学院農学研究科森林科学専攻 / (主査)教授 德地 直子, 教授 神﨑 護, 教授 吉岡 崇仁 / 学位規則第4条第1項該当 / Doctor of Agricultural Science / Kyoto University / DGAM

This thesis reviews the participation of Tłı̨chǫ women in the environmental assessment (EA) of the NICO project proposed by Fortune Minerals Limited. Undertaken in 2012 in the Northwest Territories, this particular EA saw a precedential engagement between traditional knowledge and western science. Although this EA did not take a gendered approach, Tłı̨chǫ women’s stories and participation in the EA supported the Tłı̨chǫ Government’s interests throughout the review process and in the final mitigation measures. Predominate scholarship does not typically cast Indigenous women as participants in or beneficiaries of EAs and resource extraction projects. Results from this thesis support more recent scholarship that urges for an ethnographic and contextual analysis of each scenario. Ethnographic methods helped me to reveal the culturally specific, diverse and complex ways Tłı̨chǫ women participated and shared their stories in the Fortune Minerals EA. Tłı̨chǫ women’s stories, I found, were important and relevant to the Mackenzie Valley Environmental Impact Review Board’s assessment of the potential social and ecological impacts of the NICO project. I conclude that this EA is exemplary of Indigenous women’s agency within a regulatory process and offer suggestions for how to incorporate a gender-based analysis into future EA processes. / Graduate / 0733 / 0326 / janellek@uvic.ca

Indigenous societies discuss the importance of Mother Earth for their well-being and many are working to regain control of their lands and waters and how they are used. Critically, many state that land access strengthens culture and traditional (ecological) knowledge. In this research I tried to determine if the reality reflects the rhetoric, looking particularly at how the concepts of economic development and traditional knowledge interact with each other, and impact Indigenous resource management. The case study focused on the Nova Scotia Mi’kmaq, examining the process of management implementation at a macro level. Sixteen semi-structured interviews took place in nine of thirteen communities. The results illustrated that economic development is necessary for Mi’kmaq sustainability and community sustenance, but also economic development is a needed political tool to gain power with the state. Further, traditional knowledge is connected to land management. With the loss of this knowledge due to colonialism and a greater influence of mainstream western liberal thought, respect for the land is reduced and this impacts Indigenous resource management practices. These factors also negatively impact relations between individuals and within the community as a whole. For true (Mi’kmaq) sustainability, resource management strategies should be based on Mi’kmaq values and practices and be wary of capitalist tendencies. / Thesis (Master, Global Development Studies) -- Queen's University, 2013-09-08 13:03:57.366

This inquiry began with a global question: Why are Aboriginal high school students underrepresented in the sciences? This led to the following series of questions: What is science? Is Aboriginal knowledge about nature and naturally occurring events science? What is science literacy? What are culturally responsive approaches to science education? The initial inquiry began as part of the Aboriginal Knowledge and Science Education Research Project, University of Victoria, British Columbia, Canada. Over time the inquiry morphed into two case studies. The first case study focused on a quantitative exploration to examine the current state of student performance in British Columbia secondary school science (Biology 12, Chemistry 12, and Physics 12), and mathematics (Principles of Mathematics 12). The examination of performance trends for over a decade confirmed the underperformance of Aboriginal students in secondary school sciences and mathematics when compared to non-Aboriginal students. The second case study sought to establish criteria, identify, and document a model project that incorporated the methods of western modern science (WMS) knowledge and ways of knowing represented by traditional ecological knowledge and wisdom (TEKW), local ecological knowledge (LEK), and indigenous knowledge (IK) in a local environment (place-based) and that was culturally responsive to students and faithful to science education principles. A model project was identified in British Columbia operating within the Heiltsuk First Nation territory by the Qqs (pronounced “kucks”) Projects Society. This project exemplified the Te Kotahitanga Project in Aotearoa/New Zealand by engaging student interns in science in place. Qqs partnered with a number of non-governmental organizations to develop the Supporting Emerging Aboriginal Stewards (SEAS) Initiative, whereby interns used WMS techniques to study their traditional territory in the Great Bear Rainforest. The SEAS project was deemed to make science more relevant for Aboriginal students, who may otherwise have rejected it because of a possible conflict with their cultural value systems and personal relevance. There is a persistent tension between science espoused by WMS, and the wisdom and sacredness of indigenous knowledge and wisdom (IKW). Finally, recommendations are proposed for a Two-row Wampum Belt or a trans-systemic practice that would enable IKW and WMS knowledge to operate in a spirit of mutual cultural responsiveness, followed by recommendations for future study. / Graduate

Esta dissertação estuda a obra de José Zanine Caldas, relacionando a sua trajetória de vida com o saber-fazer tradicional, com enfoque na época em que morou e trabalhou em Nova Viçosa, sul da Bahia, cidade para a qual fez um projeto urbanístico. Nela também teve uma oficina, onde desenvolvia casas chamadas de \"pré-elaboradas\", pois eram fabricadas na Bahia, montadas, desmontadas e enviadas para todo o Brasil, para serem remontadas em seu terreno definitivo. Na mesma cidade, projetou móveis que chamou de \"móveis-denúncia\". Este trabalho também estuda o saber-fazer de Zanine, descrevendo, portando, produção de móveis e casas, desde o corte da madeira. No caso das residências, também descreve a montagem no seu local definitivo. Para isso, fez-se a análise de uma casa \"pré- elaborada\" localizada no bairro do Morumbi, São Paulo. / Studies the work of José Zanine Caldas, relating his life trajectory with the traditional know-how, focusing on the time when he lived and worked in Nova Viçosa, south of Bahia, city for which he made an urban project and where he also had a manufactory, where he developed houses called \"pré-elaboradas\" (pre-elaborated). These houses were manufactured in Bahia, assembled, dismantled and sent all over Brazil to be reassembled in their definitive location. During the same period of time he also designed pieces of furniture called \"móveis-denuncia\" (furniture complaint). This research also studies the know-how of Zanine, describing the production of these pieces of furniture and houses since the cutting of the wood. In the case of residences, it describes the assembly at its final location. For this purpose, we analised one \"pre-elaborated\" house, located in the district of Morumbi, São Paulo.

International human rights committees and special rapporteurs on the situation for indigenous peoples have criticised Sweden for the domestic treatment of Sámi people and for not fully complying with indigenous rights on participation and consultation under international law. Participatory rights and consultation duties for indigenous peoples are important as they function as means of ensuring indigenous influence in decision making, giving effect to their substantive rights to land resources and culture. Swedish law acknowledges rights for Sámi people to be consulted in decision making. However, these peoples still do not have effective influence on issues that affect them in their role as indigenous peoples. As the extraction of natural resources and industrial and other development projects continues, the protection of indigenous Sámi rights in Swedish law need to guarantee that Sámi people have enough influence over land issues and in decision-making processes on matters that concern them. With their traditional knowledge, indigenous peoples may have an important role in environmental management and in efforts on climate change adaptation.

O presente estudo procurou compreender como se efetua a pesca da manjuba em Iguape-SP e qual a sua relação com o canal do Valo Grande: quais as modificações sofridas pela atividade pesqueira no município, antes, durante e após a construção da barragem no dito canal, e como os pescadores passaram a se organizar após essa interferência no meio ambiente. Objetivou compreender o modo de vida do pescador, através dos seus saberes tradicionais, e como esse modo de vida ainda resiste nos dias atuais, onde a tônica é pescar mais e mais, a fim de se obter uma renda maior. Enfim objetivou-se, mediante o diálogo entre teoria e conhecimento tradicional, mostrar como um pescador artesanal resiste num campo tão competitivo, como é a pesca da manjuba / The present study searched to understand a how to make the manjuba\'s angling in Iguape/SP and wich your relation with the Valo Grande\'s strait: with the modifications suffer the fishing grounds atictivities in the country, before, during and after the structure of the dam in the strait, and how the fisherman have been organized after these interferation in the environment. Objectified to understand the life mode of the fisherman, through of the their traditionals aware, and how this life mode still stard of the present time, where the tonic is fish more to more, in order to have more rent. After all objectified, by means of the dialogue between the theory and traditional knowledge to show how the fisherman resiste in the field so competition, how is the manjuba\'s fish

No mundo ocidental moderno [com o perdão pela generalização, e sem deixar de levar em conta as raríssimas exceções que se engajam em um movimento contrário], convivemos com o confronto entre duas posições opostas e aparentemente excludentes. De um lado, a crença em um Deus que rege o mundo material, mas com o qual esse mundo não interage, tendo em vista a sua condição de absoluto e inatingível. Do outro, a convicção racional de que só é aceitável cientificamente aquilo que se consegue comprovar materialmente o que, em tese, nega a existência de uma instância divina, confinando-a ao plano do imaginário. Esta tese propõe um resgate das instâncias intermediárias entre os mundos invisível e visível como forma de recuperar a integridade do pensamento e da vida do homem de nosso tempo. Baseia-se, para isso, no estudo da Ciência das Letras o sistema simbólico adotado pelo sufismo (ta½awwuf), ou mística islâmica, que converte as realidades espirituais em símbolos compreensíveis aos seres humanos e na idéia de imaginação, ou faculdade imaginal, que é a capacidade de realizar essa integração. / In the modern occidental world, with rare exceptions that are located primarily in currents of Philosophy, Psychology, Mysticism and Physics, we face a confrontation between two opposite and apparently contradictory positions. On one side, the belief in a God which reigns the material world, but with whom this same world does not interact due to this Gods condition of absolute unattainability. On the other side, the rational conviction that the only scientifically acceptable facts are the ones that can be materially proved which, theoretically, denies the existence of a divine instance, confining it to the imaginary ground. This thesis proposes a recapture of the intermediary instances between the visible and the invisible worlds as a way to recuperate the integrity of contemporaneous mans thought. Thus this work is based in the study of the Science of Letters, the symbolic system adopted by Sufism (ta½awwuf) or Islamic esotericism, which converts the spiritual realities in symbols that are comprehensible for human beings, and also in the idea of an imaginal world, that shelters this passage.