The cultural context of biodiversity conservation - Oapen

The discursive context
3.4.1 The conceptual dimension - definitions and approaches
Indigenous knowledge is »an authentic appropriation of being« (Seeland 2000: 8). This
is by far one of the broadest understandings found in current writings about the question
of how to approach indigenous knowledge, most often referred to as local or traditional
knowledge. Seeland specifies that »knowledge may be called indigenous if it
originates from, and is bound to, local experiences, and takes its local world not perhaps
as the only one in existence, but as being locally the most relevant of all« (2000:
8.). Following his understanding, the term indigenous refers to
something that originates locally and is performed by a community or society in this specific place. It
emerges as people's perceptions of and experiences in an environment, as being a continuous process of
observation and interpretation in relation to the locally acknowledged everyday rationalities and transcendental
powers. Indigenous knowledge is human life-experience in a distinct natural and cultural
amalgamation, within a unique local and contemporary setting (2000: 8).
Although its relevance for conservational issues has been widely recognised, defining
the term still remains difficult. It is a broad and elusive concept and terminologies vary
between disciplinary fractions. What is meant by indigenous knowledge in the discursive
context relating to biodiversity conservation? A wide range of terms can be found
in the literature, but they are mostly used interchangeably and refer to the same semantic
field. In general, the terminology indicates the topical frame of natural resource
management in which IK is mostly used. 43 Thus, Clay et al. (2000) employ the expression
»local ecological knowledge«, Howitt (2001) deals with »traditional ecological
knowledge« and »indigenous peoples' ecological knowledge«. Similarly, Zent (1999) relates
to »ethnoecological knowledge« and »indigenous ethnoecologies«. Others, like
Huizer (1994) describe IK as »ecological wisdom« and »indigenous science«, whereas
Myer (1998) writes about »indigenous environmental knowledge« and »local cognitive
understandings of the environment«. Purcell defines IK as »the body of historically
constituted (emic) 44 knowledge instrumental in the long-term adaptation of human
groups to the biophysical environment« (1998: 260). Kimmerer writes of a »diachronic
database« of collective intellectual contributions of peoples that are the result of observations
over a long period of time (2002: 433). The temporal depth of IK is quite
often referred to, while most authors make reference to its inherent spatial dimension.
In Working with Indigenous Knowledge, Grenier employs a concept of IK as »the unique,
traditional, local knowledge existing within and developed around the specific conditions
of women and men indigenous to a particular geographic area« (1998: 1).
43 For an attempt to systematically review the terminological diversity within the academic domain,
see Antweiler (1998). Among others, Ellen & Harris (2000: 4f.) have undertaken to provisionally systematise
commonly asserted characteristics and conceptualisations of IK. For some German contributions,
see the volumes compiled by Honerla & Schröder (1995) and Schareika & Bierschenk (2004).
44 Emic is a perspective in ethnography concerned with how phenomena are perceived and interpreted
from within a culture. The term indicates a view from within, whereas etic implies a view from
outside, including scientific analysis.
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