Governance and Micropolitics of Traditional ... - IPRsonline.org

Rather than applying customs and rituals as in other cases, the way the teachers and students
of Khao Khwan operate is an attempt to be in harmony with beliefs central to Theravadha
Buddhism. This guides their ideas about the treatment of nature, the use of synthetic
chemicals, and about agricultural methods such as seed selection for improvement of crops.
There is a strong resultant sense of pride about the culture of agriculture amongst the teachers
and students.
This brief case study highlights the flexible nature of traditional knowledge, its potential
location in sources outside ritual or minority culture, and in an ‘educational community’
rather than a specific territorial community. It is important to note here however that the
traditional practices and knowledge employed here are not necessarily of interest to industry
(at least as a patentable commodity) and thus their discursive representation occurs in
different circles to that of ‘TK’, but rather those of organic agriculture and ‘food sovereignty’.
Ku Ka Singha Indigenous Seed Fair, Roi Et Province, Northeast Region.
The third case study site was a seed fair organised by the Alternative Agriculture Network to
support the sharing of seeds (primarily rice, but also vegetables) throughout Thailand. The
fair was held in Mu Baan Ku Ka Singha, Roi Et Province in the Northeastern (Issan) Region.
Farmers were invited to come and share seed from all regions of Thailand however.
The fair, whose name translates to ‘Northeastern Indigenous Seeds Fair’, was essentially
about promoting the use of local varieties, adaptation of these varieties to new conditions, and
breeding of new local varieties. The activities of the farmers at such fairs results in a sharing
of germplasm across the country, and contributions to the overall pool of genetic diversity.
At this fair there were over 130 different varieties brought to be exchanged. This was an
increase on the previous year where just over 100 varieties were brought for exchange. This is
due to greater numbers of farmers becoming involved and due to some genetic change
resulting in a few newly identified local varieties. One individual named Wu Pah is said to
grow more than 50 traditional and local varieties on his large farm alone. He shares the seeds
from these with other farmers as has been done traditionally for generations.
Visits to adjacent farms were conducted to demonstrate traditional agricultural techniques
including the use of indigenous micro-organisms and manure to fix nitrogen. Local vegetable
varieties were displayed and a number of herbs with explanations about their applications as
tonics and stomach-ache suppressants. The names of these were not disclosed. Rituals were
also explained including the use of various varieties of rice for specific rituals, for example
Khao Dam (or black rice) is highly revered by the local Issan people. The people in this
village, as opposed to the first example, have relatively clearly defined land allotments and
land titles. There is still a strong sense of community; however amongst the various farms
there is a mix of traditional and more modern agricultural methods applied, as well as
traditional and advanced varieties planted.
The visit was also useful for understanding the way information is disseminated to farmers by
NGOs. Numerous presentations and discussions were held and some of the local farmers were
thus well-informed about things like biopiracy, new government initiatives, new laws, the
potential impact of using advanced varieties, and even the potential effects of FTAs. One
farmer who was interviewed named Watanasa (Dej) indicated that he thought the ‘FTA is bad
92