Indigenous Knowledge
Key To Sustainable Development

By Poshendra Satyal Pravat

IN the light of failure of ‘imported’ western recipe for development, the concept of indigenous knowledge (IK) has become highly relevant and important issue of concern. The usual practice of imposing the so-called ‘improved’ technology borrowed from outside without considering its feasibility has created a threat to the indigenous self-reliant technologies and traditional knowledge of the rural people of developing countries like Nepal. Due to this, most of the valuable indigenous knowledge is in the verge of extinction from the rural areas and IK has become an endangered species. Moreover, the people of the developing countries are also faced with acute dilemma of their valuable IK resources being taken away and patented by multi-national corporations (MNCs) as a result of globalisation and modernisation.

Indigenous Knowledge is the knowledge that is unique to a given culture or society that remains usually undocumented in contrast to the international knowledge system generated by universities, research institutions and private firms. It is the basis for local-level decision making in agriculture, health care, food preparation, education, and a host of other activities in rural communities. This extensive knowledge, which the local users have about the exact local agro-ecological conditions and history of the natural resources, can contribute in the efficient management of agriculture and natural resources.

Value of IK

IK has been usually ignored in the development activities and it has been neglected as a field of study and action research for a long time. With increasing awareness of the limitations and ill effects of conventional development and knowledge systems, a growing number of scientists have begun to recognise that IK is an important untapped natural resource that can facilitate the development process in cost-effective, participatory and sustainable ways as directed by mainstream sustainable development. The importance of indigenous knowledge has been realised lately in development activities and the policy makers have started to recognize the cost effectiveness of the existing indigenous knowledge and management systems. Indigenous technologies and practices are cheaper in comparison to the western technologies, as they rely on locally available skills and resources and often require little or no cash outlay. The policy makers have also realized that the capital-intensive technology of the western world can’t be imposed as such in rural areas of developing world as a substitute for labour-intensive indigenous technologies. This practice may terminate the employment opportunities of a significant number of populations in rural areas on the one hand and on the other hand, the high investment for such technology may not be economically feasible.

Indigenous knowledge and local decision-making systems should be seen as important natural resource that may act as a suitable strategy for sustainable development. Understanding the ways that indigenous knowledge provides the basis for local-level decision-making for both individuals and groups is important, as the success of any development project often depends on local participation. This enables project staff and local people to work as partners in planning and implementing development activities. Learning from IK can improve understanding of the local conditions, which help the development communities to increase responsiveness to the stakeholders. Adapting internal practices to local conditions can improve the impact and sustainability of development activities. Investing in disseminating IK can help to reduce poverty and explore sustainable livelihoods. Furthermore, sharing of IK within and across communities can enhance cross-cultural understanding.

Indigenous systems have no set menu of standard practices or processes. They are flexible systems that address the needs and preferences of the stakeholders. The flexibility demonstrated by these systems to change and adapt seems to be a major feature of strength of these systems. Indigenous knowledge is dynamic and is the result of a continuous process of experimentation, innovation, and adaptation as its validity and cost-effectiveness can be tested scientifically. Therefore, it has the capacity to blend with science and technology, and can play a complementary role in all efforts of science and technology in its search for solutions and strategies to alleviate poverty and generate sustainable livelihood opportunities.

The oral, rural and ‘powerless’ nature of IK has made it largely invisible to global science, or it has been dismissed as unscientific and incapable of meeting the productivity needs of the modern world. This makes it vulnerable to rapid change. Some IK are lost naturally as techniques and tools are modified or fall out of use. Different development activities and population changes have further aggravated the problem by endangering the survival of IK. This calls for the institutionalisation of IK for harnessing its best advantages, as it is useful and effective in the local conditions in developing cost-effective and sustainable strategies. If IK can be documented in the form of inventory and disseminated through a knowledge network system, it will be easier to design projects based on available appropriate indigenous technologies.

The Task Ahead

In the context of globalisation and rapid urbanisation, if we don’t think upon conserving IK in time, our indigenous common heritage will be lost forever. For preserving these unutilised natural resources, we have to spread public awareness about the value of IK for development. We should help communities conserve their IK, record and use them in applied development projects as well as make the information available to the people and communities. But we should be very careful while doing so, as
the multinational companies (MNCs) and others with their vested interests will be tempted to patent the documented indigenous knowledge and change these common heritage of indigenous people into tradable commodities. These common resources should be effectively collected, documented and utilised in order to enhance the mainstream of sustainable development so that the poor people in the developing world can have the real benefits of the development.

A Schoolboy’s Dream

By Ambar Mainali

EVERY year there came a day when boys studying in grades four, five and six had a reason to boast. The Pulchoki Day was a big event for grown ups while it really heightened the curiosity of the smaller ones. Interestingly enough, only those studying in grades four, five and six happily met the definition of grown ups. The grown ups also addressed as the seniors at St. Xavier’s Godavari were the jolliest lot with the approaching of the Day, a coveted event in the school calendar.

The seniors made it up to the top of the gigantic Phulchoki mountain every year to mark the event. The majestic mountain rising to a height of nearly nine thousand feet has lured many nature lovers and is the tallest in the valley. This message was clearly imprinted in the minds of the tiny toddlers, who gazed at the mountain above their heads with the desire to conquer it. Sad to say, they were helpless, as their turn would only come after being promoted to class four.

The seniors were regarded as the prized lot by the smaller kids who impatiently waited to grow up and become like them. Having had the compulsion to live by the gigantic mountain throughout the year, the deprivation that came in the form of watching others climb it was something quite painful. The pain used to be more intense when seeing that even the so called grown ups were not too big to be called grown ups. The question that hovered in the minds of the little ones was ‘Why can’t I do it when they can do it?’

With the countdown to the event getting thinner, the seniors really looked down upon the juniors and had an air of conceit around them. So much so that they even went about narrating made up stories about their experiences in the dark mountain that really got the tiny ones quivering with excitement. Questions often playing a hide and seek game in the minds of the deprived were how was it really possible to climb such a big mountain? What kinds of animals were there in the Jungle and how did the climbers manage to protect themselves?

The only enjoyment, which the big event had in store for the tiny ones, was that they too used to get the Gems Cadbury chocolate, a favourite item for kids of all ages. All day long the smaller kids spent their time staring blankly at the towering mountain. They tried in vain to spot their seniors making it up to the top. The fact that the seniors returned after successfully accomplishing their mission had a positive impact on the kids. The success of their seniors instilled confidence in them to try their chance when they reached class four.

The excitement of being promoted to class four was something, which only few could have ever experienced on earth. The reason was quite simple. After entering class four you were regarded eligible to participate in the Pulchoki Day. For those in class four the night before the actual event used to be very thrilling. But after joining the team the secret would gradually unfold putting an end to three long years of restlessness. To the dismay of many tiny kids who always wondered how their seniors climbed such a steep mountain with dense forest, every bit of it used to make sense when seeing the intricately carved road leading up to the top.

Now again the anxiety was made intense one more time. Those in class four were required by the school regulations to stick to the road and weren’t allowed to take short cuts. There was again one more year of impatient waiting before the fourth graders could really explore the unending excitement of taking the short cut routes to the top of the mountain. The climb used to be quite exhausting but the reward in the form of an inner satisfaction that was experienced by every student was something only a few could ever relish.