<strong>Differing</strong> <strong>diversities</strong>ensuring economic access; and, that gender perspectives must be integrated into thedevelopment <strong>of</strong> appropriate technology transfers and the information disseminationprocess if agriculture is to serve as an instrument <strong>of</strong> income and livelihood opportunity.The site is linked to videos <strong>of</strong> “experts” espousing the importance <strong>of</strong> traditional andtribal peoples and their knowledge in preserving biodiversity and to a set <strong>of</strong> “fieldvideos” that take web visitors to sacred groves whose genetic diversity is maintained bytribal peoples as places <strong>of</strong> worship, to an interview with a local farmer, and to local peoplesengaged in traditional methods <strong>of</strong> seed storage. From the site, web surfers may“visit” tribal communities in the Indian states <strong>of</strong> Tamil Nadu, Kerala, and AndhraPradesh, where they will gain information on the social customs, agricultural practices,and knowledge <strong>of</strong> medicinal and other useful plants held by tribal peoples. Such information,however, is described in general rather than disclosed in specificity.More specific information is provided for Orissa, a centre <strong>of</strong> origin for traditionally cultivatedvarieties (landraces) <strong>of</strong> rice assumed to contain many valuable genes particularlyfor resistance/ tolerance to various biotic and abiotic stresses and thus to holdpromise for utilisation in future plant-breeding programmes. The multimedia databasecontains details on the morphological and agronomical characters <strong>of</strong> the rice variety, thedonor farmers’ name and the community, and location and date <strong>of</strong> collection for landracesfrom five areas inhabited by tribal peoples who continue to grow these varieties.Visitors will find pictures <strong>of</strong> the individual who cultivated the variety, his or her tribalaffiliation, and the location <strong>of</strong> the gene bank in which the landrace has been deposited.More problematic, from the perspective <strong>of</strong> preserving cultural diversity, are the Orissasite’s detailed descriptions <strong>of</strong> the sacred groves located in tribal areas. Not only does thesite name and locate these, it describes the species found there, and the particular taboosthat local peoples observe. To what extent does such a practice operate as an invitationto those who would appropriate local knowledge about species which, by virtue, <strong>of</strong>local cultural prohibitions, are likely to have unique genetic properties? What protectionhas been afforded to these peoples against biopiracy? Is cultural diversity maintainedby practices that expose local belief systems to such international and indiscriminatescrutiny?42. As I have argued previously: “because the law [<strong>of</strong> patents] encourages secrecy and theprivatisation <strong>of</strong> knowledge until its potential commercial application becomes clear,Third World innovators cannot share knowledge with others who may desperately needit, nor can they seek to attract investors who may be able to transform it into a bettersource <strong>of</strong> revenue for local communities. A group like the Honeybee Network is thereforein a difficult position. Prior to the publication <strong>of</strong> knowledge in the newsletter, thenetwork must attempt to aid either the community or the individual in establishing alegal right. In most cases, however, the innovation will not have reached the point <strong>of</strong>patentability because the capacity for industrial application remains to be ascertained,and there is little investment capital available to explore the possibility. In the meantime,the knowledge may be valuable in alleviating poverty amongst other indigenousand local peoples and enriching their livelihoods. Third World networks and networks<strong>of</strong> indigenous peoples face an untenable choice between not publishing in order tomaintain the potential for future patent benefits, in which case they withhold usefulinformation from those in dire need <strong>of</strong> it, or publishing it with the knowledge that inassisting others, one risks forfeiting the fruit <strong>of</strong> one’s labours. Such a choice violateshuman rights norms that encourage the sharing <strong>of</strong> benefits, the flow <strong>of</strong> information, theright to share in progress in the arts and sciences, cross cultural exchange, and the rightto sustainable development and a healthy environment.” (Coombe, 1998: 113)43. See (30.07.00).194
Reasearch position paper 7ReferencesAgrawal, Arun, 1995, Dismantling the divide between indigenous and scientificknowledge, Development and Change, Vol. 26, No. 3, pp. 413-439.Australian Institute <strong>of</strong> Aboriginal and Torres Strait Islander Studies, 1997, OurCulture, Our Future. Proposals for the Recognition and Protection <strong>of</strong> IndigenousCultural and Intellectual Property, Canberra: AIATSIS.–––––, 1998, Our Culture, Our Future. Report on Australian Indigenous Culturaland Intellectual Property Rights, Canberra: AIATSIS.Austria: Ministry for the Environment, Youth and Family, 1997, First AustrianNational Report on the Convention on Biological Diversity, Vienna: FederalMinistry for the Environment, Youth and Family [cited 30.07.00]. Available fromWorld Wide Web: .Blanchet-Cohen, Natasha, 1996, Strategies for a Living Earth. Examples fromCanadian Aboriginal Communities, Ottawa: Biodiversity Convention Office,Environment Canada [cited 30.07.00]. Available from World Wide Web:.Bodeker, Gerald, 2000, Indigenous medical knowledge: the law and politics <strong>of</strong>protection, Electronic Journal <strong>of</strong> Intellectual Property Rights (Oxford), WP03/00[cited 30.07.00]. Available from World Wide Web: .Brockman, Aggie, 1997, “When All Peoples Have the Same Story, Humans willCease to Exist” – Protecting and Conserving Traditional Knowledge, report forthe Biodiversity Convention Office, Environment Canada, September [cited30.07.00]. Available from World Wide Web: .Brush, Stephen B. (ed.), 2000, Genes in the Field. On-Farm Conservation <strong>of</strong> CropDiversity, Boca Raton: Lewis Publishers.Bulgaria: Ministry <strong>of</strong> the Environment and Waters, 1998, National Report forBiological Diversity Conservation in Bulgaria, S<strong>of</strong>ia: Ministry <strong>of</strong> theEnvironment and Waters [cited 30.07.00]. Available from World Wide Web:.Cisler, Steve, 1998, The Internet and indigenous groups: an introduction, CulturalSurvival Quarterly, Vol. 21, No. 4 [cited 30.07.00]. Available from World WideWeb: .Coombe, Rosemary, 1998, Intellectual property, human rights and sovereignty:new dilemmas in international law posed by the recognition <strong>of</strong> indigenous knowledgeand the conservation <strong>of</strong> biodiversity, Indiana Journal <strong>of</strong> Global LegalStudies, Vol. 6, No. 1, pp. 59-115.195
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PrefaceThe present text constitutes
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