viewpoint
©2006 EUROPEAN MOLECULAR BIOLOGY ORGANIZATION EMBO reports VOL 7 | NO 5 | 2006
viewpointWestern science and traditionalknowledgeDespite their variations, different forms of knowledge can learn from each other
Fulvio Mazzocchi
Cultures from all over the world havedeveloped different views of naturethroughout human history. Many of
them are rooted in traditional systems ofbeliefs, which indigenous people use tounderstand and interpret their biophysicalenvironment (Iaccarino, 2003). These sys-tems of managing the environment consti-tute an integral part of the cultural identityand social integrity of many indigenouspopulations. At the same time, their knowl-edge embodies a wealth of wisdom andexperience of nature gained over millenniafrom direct observations, and transmit-ted—most often orally—over generations.
The importance of this traditionalknowledge for the protection of biodiver-sity and the achievement of sustainabledevelopment is slowly being recognizedinternationally (Gadgil et al, 1993). Forexample, Article 8 of the Convention onBiological Diversity urges us to “…respect,preserve and maintain knowledge, innova-tions and practices of indigenous and local communities embodying traditionallifestyles relevant for the conservation andsustainable use of biological diversity….”(United Nations, 1992). In addition, tradi-tional or indigenous knowledge has beenrediscovered as a model for a healthy inter-action with, and use of, the environment,and as a rich source to be tapped into inorder to gain new perspectives about therelationship between humans and nature.
However, our difficulty in approachingthe knowledge from indigenous culturesis already reflected in the way in whichwe describe and name it. No universaldefinition is available, and many terms
are used to establish what indigenouspeople know (Berkes, 1993), includingtraditional knowledge or traditional eco-logical knowledge, local knowledge,indigenous knowledge or science, folkknowledge, farmers’ knowledge, fishers’knowledge and tacit knowledge. Each ofthese terms carries different implications,and there is an ensuing discussion aboutwhich one is the most appropriate. Theword ‘traditional’, for example, places theemphasis on the transmission of knowl-edge along a cultural continuity, butmight ignore the abilit
y of traditional soci-eties to adapt to changing circumstances.Another widely used word, ‘indigenous’,is meant to highlight the autochthonousnature of this knowledge, but it mightoverlook knowledge from populationswho are not officially recognized asindigenous. The word ‘local’ can beapplied to different geographic contexts,but it lacks specificity. At present, tradi-tional ecological knowledge is interpretedas a cumulative body of knowledge, prac-tices and representations that describesthe relationships of living beings with oneanother and with their physical environ-ment, which evolved by adaptive processesand has been handed down through gen-erations by cultural transmission (Berkeset al, 2000).
Many indigenous populations haverelied for centuries or even mil-lennia on their direct environ-
ment for subsistence and autonomy. Overtime, they have developed a way in whichto manage and use their resources that
ensures their conservation into the future.Such traditional societies are interestedmore in preserving their own social, cul-tural and environmental stability andintegrity than in maximizing production.Consequently, there is no ‘exploitation’ ofnature—which they do not consider as acollection of commodities—in the interac-tion between humans and natural milieu.On the contrary, their way of life is basedon a strong sense of interconnection andinterdependence. This also applies to theirsocial life. Ethics is explicitly part of thetraditional approach. Relationships arebased on reciprocity and obligationstowards community members. Naturalresource management is based on sharedmeanings and knowledge (Berkes, 1993).Activities in traditional societies ofteninclude a strong symbolic dimension inwhich every action is highly ritualized,and allow humans to participate in thepreservation of the natural order. Ofcourse, these rituals differ between cultures,as each society has its own belief systems,which determine its cultural identity andtype of technology.
Traditional knowledge has developed aconcept of the environment that empha-sizes the symbiotic character of humansand nature. It offers an approach to localdevelopment that is based on co-evolution
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…our difficulty in approachingthe knowledge from indigenouscultures is already reflected inthe way in which we describeand name it