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BIO-CULTURAL COMMUNITY PROTOCOLS - Portal do Professor

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PART I / CHAPTER 2<br />

3.6 The Cultural Importance of TK<br />

and Indigenous Breeds<br />

All communities greatly emphasized the cultural importance<br />

of their TK and where applicable, their indigenous breeds. The<br />

Bushbuckridge traditional healers, for example, explained how<br />

they perform a number of important roles as traditional healers<br />

that underpin their Sepedi or Tsonga cultures:<br />

As well as treating conventional illnesses, we perform a number<br />

of other culturally significant roles in the community. We<br />

connect community members to their ancestors in different<br />

ways, including assisting families when their newborn babies<br />

cry for their names, carrying out coming of age ceremonies,<br />

providing counseling for a range of issues, chasing away evil<br />

spirits through cleansing ceremonies, and determining when<br />

the ancestors are calling someone to become a traditional healer.<br />

We also induct new traditional healers, providing initiation<br />

and training, thus passing on our knowledge and culture to<br />

future generations. All of the above contributes to healthy<br />

communities, builds leadership and morale, and promotes<br />

our culture. 15<br />

Likewise, the Samburu set out a number of areas of their<br />

culture in which their breeds are important. They state:<br />

In addition to the sustenance our livestock provides us, they<br />

also play a significant role in our culture. A number of examples<br />

illustrate this point:<br />

• Each clan’s elders decide on the age set for initiating boys,<br />

and a bull is slaughtered to validate that age set;<br />

• During the coming of age ceremony, boys are circumcised<br />

while wearing and sitting on Red Maasai sheep skins;<br />

• As part of wedding ceremonies, the man must find a pure<br />

Red Maasai sheep (signified by its red color, long ears and<br />

clear eyes) and present it to his future Mother-in-Law who<br />

is then referred to as “Paker”, literally meaning “the one who<br />

has been given sheep.” Another sheep is slaughtered<br />

for the wedding;<br />

• The bride is given a calabash full of milk and a gourd<br />

that is filled with the fat of from the tail of the Red Maasai<br />

sheep, drinking the milk to assuage her fears about going<br />

15. Supra note 8.<br />

16. Supra note 2.<br />

<strong>BIO</strong>-<strong>CULTURAL</strong> <strong>COMMUNITY</strong> <strong>PROTOCOLS</strong> AS A<br />

<strong>COMMUNITY</strong>-BASED RESPONSE TO THE CBD<br />

to the new home and moisturizing her skin with the fat<br />

to relax her;<br />

• When a child is born, a sheep is slaughtered, and when<br />

someone dies, sheep fat is smeared on their mouths<br />

as a sign of respect; and<br />

• When we slaughter for warriors, we choose only one<br />

color which they say is straight, also when someone is sick,<br />

then they slaughter an animal that is healthy, with all the<br />

teeth and eyes. There is a special steer (castrated bull) that<br />

is slaughtered and a part of the skin is used as a ring.<br />

The color has to be accepted by the community and it<br />

must have all its teeth intact.<br />

Notably, whilst mixed breeds can be used in lean times, the<br />

pure indigenous breeds are more highly valued for use in<br />

our ceremonies. 16<br />

They concluded by saying: “Our culture and animal breeds<br />

are integral to who we are as a People. Without our<br />

indigenous breeds we will lose a critical part of our<br />

collective bio-cultural heritage, and without our culture our<br />

indigenous breeds are less likely to be conserved.”<br />

3.7 Traditional Knowledge, Sharing and<br />

Free, Prior and Informed Consent<br />

In continuation of the last point, the idea of ABS and its<br />

constituent parts such as FPIC is novel to many communities.<br />

Communities need time to think through what prior<br />

informed consent to use their natural resources or TK really<br />

entails, especially when the idea of owning or selling<br />

resources or knowledge can be alien.<br />

Natural Justice’s approach has been to work with<br />

communities to think through the customary laws that relate<br />

to the sharing of TK and use of natural resources, helping<br />

communities to extend the values that underpin their TK<br />

or access to resources to other new stakeholders such<br />

as (non-) commercial researchers.<br />

All the groups mentioned above discussed how they<br />

came to know their knowledge and how they share it<br />

with each other. In fact, the sharing of knowledge was<br />

presented by all groups as one of the most important<br />

28

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