Also on this visit were several scientists whose research had been used by politicians for some dramatic management decisions. And our purpose on this trip was to discuss the community activities and management of there activities around traditional hunting and use of high profile marine species.
Anyway, during a break in proceeding while sitting and talking, the old Traditional Owner said to me that he wasn't here to share anything with "them scientist", "they don't listen" he said calmly but sternly. He went on further to explain that all they want to do is tell him what he can and can't do, but they won't hear a word he said. I sat there quietly as he surmised how he felt he was treated and how his knowledge of over 50 years of interacting with these species was not valued by "them scientist". "Boy, they think they know everything, but they don't everything, they think our word is not worth anything".
As i sat there I had to agree with him and I still do now. As an Aboriginal person and a traditional owner from my country I understood his anger and frustration. However these days I say this with some qualification, on two fronts,
1. I know about "them scientist" now and there thinking, their learnings, their processes, their actions, I have an applied science degree.
2. I do believe things have changed, maybe not enough for some but enough for me to say that knowledge of that Old Traditional Owner has its place and value and does integrate with science. Perhaps the key aspects of this question of value of the old Traditional Owner's knowledge and its worth to science, is can you measure the value.
For me this is not a question about protection of indigenous knowledge. There are international and national levels of protection that provide for protection certainly article 8(j) traditional knowledge and practises within the Convention on Biodiversity that highlight this as and issues. What i want to focus on in this blog is on the question of acceptance, use and integration of indigenous knowledge in scientific outcomes.
I also want to be clear that i feel the integration of Indigenous knowledge and practises within environmental management is another question. One that has many more attachments such as policy and political will and economics that cling to it. One which i aim to deal with in another blog at another time.
In regards to the question of value, Weir (2012:17) points out that "One of the most powerful legacies of the western scientific tradition has been the separation of humans from nature, which developed as a central tenet of the natural sciences."
This as a starting point to understand where western science is coming from is critical. Indeed the long term observation, experiments and documentation of this provided that rigour and discipline within processes. Accuracy and defining of information are the results of these process. Outcomes that provide some extent of certainty that the results gathered will provide some form of understanding that is quantified and qualified.
I guess what I'm trying to show here is that Science, through its process are almost opposite to Indigenous knowledge in its approach. As Smallacombe et al. (2006), points out that defining traditional knowledge in terms of values. and best understood not as a desecrate, stand alone entity but as a tangible systems of knowledge, meaning, values and practises. Davis (1997) goes further to explain that Indigenous ecological knowledge is expressed in many ways. Some particularly important expressions are customary practises such as hunting, fishing and gathering. Since these activities require knowledge of customary ways of procuring these resources, the exercise by Indigenous peoples of their rights to carry out these activities in accordance with their laws and customs.
So we can clearly see that there is a delineation between the paradigms. Many researchers that i have read actually reference that there are these two paradigms are the two different world views. Each with their own values and importance yet sometime opposed, but can also be integrated.
One of the first things that come to mind in regards to value is the question of commercialisation's of knowledge. What is the potential of Indigenous knowledge of plants that have healing qualities leading to the discovery of basis for pharmaceutical drugs that may cure major illness. It is something that i have thought of in regards to protection of that knowledge but not of as in (in-depth) regards to its value. Or perhaps the more specific question around this is the worth of the knowledge? The factors of how this knowledge maybe marketed i don't know. Clearly though there is a readily made notion that knowledge could be worth something commercially.
And this raises a whole host of questions around protection of Indigenous knowledge in this regards Smallacombe et al. (2006) outline that Aboriginal people have a right to maintain, protect, use, and manage their Traditional Knowledge. This is one of their intrinsic rights as Indigenous peoples. Within the wider community, those engaging with Aboriginal people through research activities and in other ways must respect and observe Aboriginal peoples’ protocols and values. The design and implementation of ethical standards and processes is critical to good practise in researchers’ engagement with Aboriginal communities. Researchers and others have a responsibility to conduct their activities using
good practise and ethical approaches. But again i digress.
Indigenous value to science in terms of pure research perhaps can be categorised in different sections. And then perhaps it is from there that we can dissect the value of Indigenous knowledge to science. If we look through the scientific process then throughout each of the defined section of the scientific methodology, there could be seen a value of Indigenous knowledge. From asking a questions to predicting, analysing, there could be a conclusion drawn. I say this in terms of my own analysis and thoughts. I use the words of Fleer (1999) to illustrate my point, She outlines that Traditional knowledge has informed modern science in many areas, most notably in taxonomy, medicine, agriculture, natural resource management, and conservation. Here, the impact of traditional knowledge on these sciences is detailed to recognise the positive influence and to argue for the recognition of traditional knowledge by ICSU. For example, in taxonomy many species new to science have been pointed out by traditional peoples knowledgeable in the flora and fauna of their environment....
So clearly we can also see evidence and examples of the integration. Science,intact while researching for this blog, i found the overwhelming number of papers actually spelt this out. Some papers cautioned that their results where dependant on Indigenous knowledge and integration.
Another interesting theme that i noticed within these papers where the social and relationship context. These scientist realised that in order to draw what they required in regards to information the relationship and social context was they key.
Anyway, i guess there are many questions and aspects to these questions that are worthy of discussion. Of course the question will not be answered here within my blog and there are many researchers more qualified then I that have dedicated hours to this questions. I guess in conclusion I will use the words of Smallacombe et al. (2006:6) where they point out that "traditional knowledge is frequently viewed as being inferior, less reliable and as intuitive and informal, lacking rigorous testing and verify-ability that characterise the scientific process".
Certainly the understanding how rigour and long term documentation set a basis for knowledge collection is basis for science. And where this is lacking then convention for scientific observation could be determined as useless. But the counter argument is that the long term observation and understanding that many local traditional owners have of their country is and can be the basis for analysis. Throw in activities such as burning off country and you have the basis of science. Study of the natural and physical world through observation and experiment. Then recorded in the stories and passed down through word of mouth dance and art and told throughout millennium.
Again thank for dropping by and reading my blogs and please feel free to comment. My aim is to add more to this discussion and keep it going. or to follow me on twitter at
Indigenous value to science in terms of pure research perhaps can be categorised in different sections. And then perhaps it is from there that we can dissect the value of Indigenous knowledge to science. If we look through the scientific process then throughout each of the defined section of the scientific methodology, there could be seen a value of Indigenous knowledge. From asking a questions to predicting, analysing, there could be a conclusion drawn. I say this in terms of my own analysis and thoughts. I use the words of Fleer (1999) to illustrate my point, She outlines that Traditional knowledge has informed modern science in many areas, most notably in taxonomy, medicine, agriculture, natural resource management, and conservation. Here, the impact of traditional knowledge on these sciences is detailed to recognise the positive influence and to argue for the recognition of traditional knowledge by ICSU. For example, in taxonomy many species new to science have been pointed out by traditional peoples knowledgeable in the flora and fauna of their environment....
So clearly we can also see evidence and examples of the integration. Science,intact while researching for this blog, i found the overwhelming number of papers actually spelt this out. Some papers cautioned that their results where dependant on Indigenous knowledge and integration.
Another interesting theme that i noticed within these papers where the social and relationship context. These scientist realised that in order to draw what they required in regards to information the relationship and social context was they key.
Anyway, i guess there are many questions and aspects to these questions that are worthy of discussion. Of course the question will not be answered here within my blog and there are many researchers more qualified then I that have dedicated hours to this questions. I guess in conclusion I will use the words of Smallacombe et al. (2006:6) where they point out that "traditional knowledge is frequently viewed as being inferior, less reliable and as intuitive and informal, lacking rigorous testing and verify-ability that characterise the scientific process".
Certainly the understanding how rigour and long term documentation set a basis for knowledge collection is basis for science. And where this is lacking then convention for scientific observation could be determined as useless. But the counter argument is that the long term observation and understanding that many local traditional owners have of their country is and can be the basis for analysis. Throw in activities such as burning off country and you have the basis of science. Study of the natural and physical world through observation and experiment. Then recorded in the stories and passed down through word of mouth dance and art and told throughout millennium.
Again thank for dropping by and reading my blogs and please feel free to comment. My aim is to add more to this discussion and keep it going. or to follow me on twitter at
Barry J Hunter
@BarryJHunter1
J K Weir 2012 Country Native title and Ecology, page 17 Edited by JK Weir ANU Press 2012
Davis, Micheal Biodiversity and Indigenous Knowledge Research paper 17 Science Technology , Environment and resource Group 29 June 1998. Available at http://www.aph.gov.au/About_Parliament/Parliamentary_Departments/Parliamentary_Library/pubs/rp/RP9798/98rp17
From Fleer, Marilyn. (1999). Children’s alternative views: Alternative to what? International Journal of Science Education, 21(2), 119-135.
Science and Traditional Knowledge
Extracts from the report from the ICSU Study Group on Science and Traditional Knowledge (March 2002)
Smallacombe S, Davis M and Quiggin R (2006) Scoping Project onAboriginal Traditional Knowledge, Report of a study for the Desert Knowledge Cooperative Research Centre, Desert Knowledge Cooperative Research Centre, Alice Springs.
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