<strong>Differing</strong> <strong>diversities</strong>List <strong>of</strong> acronyms and abbreviationsCBDConvention on Biological DiversityCGIAR Consultative Group on International Agricultural Research<strong>Council</strong> Parties Austria, Belgium, Bulgaria, Canada, Luxembourg, Switzerland,United KingdomEC<strong>Europe</strong>an CommunityEU<strong>Europe</strong>an UnionFAOFood and Agriculture OrganisationGBIF Global Biodiversity Information FacilityIPBIN Indigenous Peoples’ Biodiversity Information NetworkIPRsIntellectual property rightsITKIP Indigenous and traditional knowledge, innovations and practicesKIPKnowledge, innovations and practicesNGOs Non-governmental organisationsTRIPs Trade Related Aspects <strong>of</strong> Intellectual Properties AgreementUPOV International Union for the Protection <strong>of</strong> New Varieties <strong>of</strong> PlantsWIPO World Intellectual Property OrganisationWTO World Trade OrganizationNotes1. A recent survey <strong>of</strong> important works may be found in King and Eyzaguirre, 1999. Anenormous bibliography is maintained by Graham Dutfield and is operated from OxfordUniversity at the website for the Working Group on Traditional Resource Rights: (30.07.00).2. According to an Australian report on biodiversity, “[t]he loss <strong>of</strong> rich, biologicallydiverse environments (such as the Amazonian forests) through activities such as logging,land clearance and mining and development has pr<strong>of</strong>ound consequences in itsimpact on the culturally diverse groups <strong>of</strong> indigenous peoples whose livelihoodsdepend on these environments. There is in this sense a direct relationship between biologicaldiversity and cultural diversity; maintenance <strong>of</strong> the former can help preserve thelatter. The reverse is also true, since indigenous peoples are <strong>of</strong>ten the custodians andstewards <strong>of</strong> biological diversity, the maintenance <strong>of</strong> cultural diversity is an importantfactor in the conservation <strong>of</strong> biological diversity.” (Davis, 1998). See Mühlhäusler,1995, for further discussion <strong>of</strong> the relationship between language, culture, and biodiversity.3. As Swaminathan and Castillo (2000: xii) write: “Tribal and rural farming communitieshave a long tradition <strong>of</strong> serving as custodians <strong>of</strong> genetic wealth, particularly landraces<strong>of</strong>ten carrying rare and valuable genes for traits like resistance to biotic and abioticstresses, adaptability, and nutritional quality. Several land types that carry valuablegenes are preserved by farmers for religious functions and they constitute valuablematerial for conservation and sustainable use. Women in particular have been the principalseed selectors and savers.”4. According to the Crucible II Group (2000: 9-10, citing R. Bernard):“Local and indigenous peoples who speak ancestral languages are severely threatenedby loss <strong>of</strong> sovereignty over land, resources, and cultural traditions, and the promotion<strong>of</strong> linguistic assimilation. As they become increasingly marginalised, local people186
Reasearch position paper 7lose local scientific knowledge, innovative capacity, and wisdom about species andecosystem management. As one scholar concludes: ‘Any reduction <strong>of</strong> language diversitydiminishes the adaptational strength <strong>of</strong> our species because it lowers the pool <strong>of</strong>knowledge from which we can draw.’ The loss <strong>of</strong> traditional farm communities, languages,and indigenous cultures all represent the erosion <strong>of</strong> human intellectual capitalon a massive scale. It is tantamount to losing a road map for survival, the key to foodsecurity, environmental stability and improving the human condition. Thus, it isincreasingly difficult to talk about the conservation and sustainable use <strong>of</strong> genes,species and ecosystems separate from human cultures.”5. For a discussion <strong>of</strong> the various definitions <strong>of</strong> indigenous knowledge and how these aresituated in relation to conventional, formal, or scientific knowledges, see Dei, Hall andGoldin-Rosenberg, 2000.6. As Graham Dutfield (2000a: 505) explains, “[a]lthough outsiders have collected knowledgeand biological resources from traditional peoples for centuries, ‘bioprospecting’(the search for and collection <strong>of</strong> biological material and traditional knowledge for commercialends, with particular reference to the pharmaceutical, biotechnological andagricultural industries) has intensified in recent years.”7. Cecilia Oh (1999) citing Vandana Shiva.8. Based principally on Articles 8.j., 16.5 and 18.4 <strong>of</strong> the Convention on BiologicalDiversity.9. Exceptions include laws in the Philippines and Peru. In the Philippines, the IndigenousPeoples’ Rights Act <strong>of</strong> 1997 recognises that indigenous cultural communities andindigenous peoples have, as part <strong>of</strong> their rights to cultural integrity, rights to control biogeneticresources, indigenous knowledge systems, in addition to rights to control,develop, and protect vital resources, health practices, resource management systems,and agricultural technologies. For a critical discussion <strong>of</strong> the legislation see Rovillos,1999a. The Ley de Biodiversidad or Biodiversity Law passed in Costa Rica in 1998 initiatedthe process <strong>of</strong> developing a sui generis regime for protecting the KIP <strong>of</strong> indigenousand local communities but also explicitly established the juridical recognition <strong>of</strong>these rights without any requirement <strong>of</strong> registration or prior declaration. The parameters<strong>of</strong> these community intellectual rights will be determined in consultation withindigenous peoples and peasants. See discussion in Dutfield, 2000b: 110-113. InThailand, a draft bill recognising the collective rights <strong>of</strong> traditional healers and benefitsharing for the commercial use <strong>of</strong> traditional knowledge provoked an almost immediatechallenge by the United States in 1997. See Correa, 2000.10. Indeed, according to Gurdial Singh Nijar (1999a), “[a] law to protect and further theknowledge systems <strong>of</strong> indigenous peoples and local communities would clearly contributeto the promotion <strong>of</strong> technological innovation in furtherance <strong>of</strong> the social andeconomic welfare <strong>of</strong> large segments <strong>of</strong> the Third World’s populace.”11. Bulgaria, for example, ranks amongst the most biologically diverse countries in <strong>Europe</strong>with huge numbers <strong>of</strong> endemic species and is home to many traditional and rare cultivars.Not surprisingly, given its accessibility to western researchers, it has also beensubject to exploitation including the illegal gathering (and export) <strong>of</strong> edible fungi,medicinal plants, snails, and reptiles (Bulgaria, 1998: 6). Bulgaria is a rich source forbotanical drug species within <strong>Europe</strong> and is eighth in the leading export countries in thebotanical drugs trade. Wild botanical drugs continue to be collected by villagers whohave traditional knowledge <strong>of</strong> their usages (Lange and Mladenova, 1997: 135-146).Although, restrictions on collecting, trading, and exporting species have been established,legislative initiatives have been oriented towards the preservation <strong>of</strong> biologicalresources rather than the continued cultivation <strong>of</strong> the cultural knowledge that sustainsthis biodiversity.187
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