Maximizing biodiversity potential through traditional knowledge documentation: a case study

Chuah, Jern Ern; Manurung, Rita; Naming, Margarita

doi:10.1093/jiplp/jpu041

“…In parallel, traditional knowledge in Indonesia, characterized by the wisdom and practices developed over centuries by indigenous and local communities, contributes significantly to the country's cultural and economic fabric (Disemadi & Sudirman, 2023;Gultom & Wartini, 2023;Kasih, Santosa, Dharmawan, & Atmaja, 2023;Palar, Sukarsa, & Ramli, 2018). This vast landscape of knowledge includes agricultural practices, herbal medicines, handicrafts, and food preparations, all of which are closely tied to the specific regions and communities that created and nurtured them (Chuah, Manurung, & Naming, 2014). Such knowledge is not only a legacy passed down through generations but also a living practice that evolves and adapts over time (Foo & Krishnapillai, 2019).…”

Section: Introductionmentioning

confidence: 99%

Intellectual property synergies: merging halal certification with Indonesian communal intellectual property rights laws

Disemadi,

Alhakim,

Silviani

et al. 2024

LJIH

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Indonesia possesses significant potential to enhance and expand its halal industry, leveraging its unique cultural assets from many of its indigenous communities. One of the ways to ensure the growth of the halal industry is the facilitation of IPR protection through the legal framework. Using a normative method supported by a statutory approach, this research analyzed the challenges and potentials of integrating halal certification into the communal IPR system in Indonesia. The analysis found many restrictions within the existing positive laws which can prevent the integration of halal certification into the communal IPR system. This research proposed a model of communal IPR according to the challenges identified, along with the normative construction needed to establish it. This model mainly focused on providing normative spaces for the integration of sharia compliance while also making sure that the purposes of IPR protection are fulfilled.

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“…This growth is evident in the recent publication of a range of literature on indigenous knowledge, for example, on its use for sustainable development (Smith, Eyzaguirre, Matig, & Johns, 2015); for helping to address environmental issues (Chuah, Manurung, & Naming, 2014) and issues related to climate change (Parry, Canziani, Palutikof, van der Linden, & Hanson, 2007); for sustaining indigenous cultures (Soini & Birkeland, 2014); and for developing modern medicines and treatments (Locher, Semple, & Simpson, 2013).…”

Section: Chapter 1 Introductionmentioning

confidence: 99%

Safeguarding Sarawak's intangible cultural heritage: A knowledge management approach

Bolhassan¹

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<p>The importance of indigenous knowledge is receiving increasing recognition. Some cultural institutions (CI) are responsible for safeguarding indigenous knowledge and they acquire, document, and record works and images of indigenous knowledge which are contained or embedded in the intangible cultural heritage (ICH) of their indigenous communities such as songs, rituals, arts, and medical wisdom. These items of ICH become ‘knowledge objects’ or ‘representations of knowledge’ when documented, which are unlikely to represent the indigenous people's knowledge holistically. Indigenous knowledge embedded in the ICH requires interpretations of the processes, rituals, experiences and practices from the indigenous communities. This interpretivist study, using a knowledge management (KM) lens, examined the knowledge sharing processes of the indigenous people of Sarawak, Malaysia, to understand the nature of indigenous knowledge and knowledge sharing from the perspectives of the indigenous people of Sarawak, in order to assist Sarawak’s cultural institutions in safeguarding their ICH. This research used narrative inquiry as a research methodology, acquiring stories from two clusters of participants, purposively selected from three ethnic groups and from cultural institutions in Sarawak’s Civil Service. This study used a knowledge management perspective in analysing the findings. The findings on the nature of indigenous people’s knowledge highlight a three-tiered knowledge system. The findings on the CIs’ safeguarding efforts elucidate the gap in the management of the CIs’ organizational knowledge on safeguarding. This study makes several important contributions. First, it contributes to the literature about the cultural protocol requirements of the indigenous people of Sarawak before they can share their knowledge. Secondly, this study elucidates the indigenous people’s knowledge as a three-tiered system which influences the people’s knowledge sharing ways. This system can be used to guide the CIs’ practices of safeguarding ICH. The third contribution of this study is that it expands our understanding of the complexity of indigenous knowledge, and creates a conceptual model to aid and guide this understanding. Fourth, this study also contributes towards a greater understanding of the importance of the CIs including the indigenous peoples in the safeguarding practices in order to avoid the decontextualization of the ICH. Thus, this study confirms the importance of the participation of the indigenous people in the CIs’ practice of safeguarding ICH. Another contribution of this study, based on its findings, is the adaptation of three elements of a KM spectrum (Binney, 2001) for the CIs’ KM approach in managing their organizational knowledge on safeguarding ICH.</p>

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Safeguarding Sarawak's intangible cultural heritage: A knowledge management approach

Bolhassan¹

1

0

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<p>The importance of indigenous knowledge is receiving increasing recognition. Some cultural institutions (CI) are responsible for safeguarding indigenous knowledge and they acquire, document, and record works and images of indigenous knowledge which are contained or embedded in the intangible cultural heritage (ICH) of their indigenous communities such as songs, rituals, arts, and medical wisdom. These items of ICH become ‘knowledge objects’ or ‘representations of knowledge’ when documented, which are unlikely to represent the indigenous people's knowledge holistically. Indigenous knowledge embedded in the ICH requires interpretations of the processes, rituals, experiences and practices from the indigenous communities. This interpretivist study, using a knowledge management (KM) lens, examined the knowledge sharing processes of the indigenous people of Sarawak, Malaysia, to understand the nature of indigenous knowledge and knowledge sharing from the perspectives of the indigenous people of Sarawak, in order to assist Sarawak’s cultural institutions in safeguarding their ICH. This research used narrative inquiry as a research methodology, acquiring stories from two clusters of participants, purposively selected from three ethnic groups and from cultural institutions in Sarawak’s Civil Service. This study used a knowledge management perspective in analysing the findings. The findings on the nature of indigenous people’s knowledge highlight a three-tiered knowledge system. The findings on the CIs’ safeguarding efforts elucidate the gap in the management of the CIs’ organizational knowledge on safeguarding. This study makes several important contributions. First, it contributes to the literature about the cultural protocol requirements of the indigenous people of Sarawak before they can share their knowledge. Secondly, this study elucidates the indigenous people’s knowledge as a three-tiered system which influences the people’s knowledge sharing ways. This system can be used to guide the CIs’ practices of safeguarding ICH. The third contribution of this study is that it expands our understanding of the complexity of indigenous knowledge, and creates a conceptual model to aid and guide this understanding. Fourth, this study also contributes towards a greater understanding of the importance of the CIs including the indigenous peoples in the safeguarding practices in order to avoid the decontextualization of the ICH. Thus, this study confirms the importance of the participation of the indigenous people in the CIs’ practice of safeguarding ICH. Another contribution of this study, based on its findings, is the adaptation of three elements of a KM spectrum (Binney, 2001) for the CIs’ KM approach in managing their organizational knowledge on safeguarding ICH.</p>

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Maximizing biodiversity potential through traditional knowledge documentation: a case study

Cited by 3 publications

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Intellectual property synergies: merging halal certification with Indonesian communal intellectual property rights laws

Intellectual property synergies: merging halal certification with Indonesian communal intellectual property rights laws

Safeguarding Sarawak's intangible cultural heritage: A knowledge management approach

Safeguarding Sarawak's intangible cultural heritage: A knowledge management approach

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