Earticle

Climate change is considered to be one of the most serious threats and its impact is felt by the most vulnerable world’s poorest countries including Bangladesh. In particular, ethnic communities, whose livelihoods depend on the use of natural resources, are likely to bear the brunt of adverse impacts. A case study was conducted in a fragile ecosystem of Lawachara national park of Bangladesh, to know the indigenous knowledge of the ethnic communities, how they adapt with the climate change impact by using indigenous knowledge. They use various IK to protect their crops from climate change impact. Thus, government should design policies which will be helpful to make them more resilience to face climate change impact.

A special type of indigenous knowledge on plants utilization and farming system was explored by the Garo tribe community in the North-East region of Bangladesh, which correspond to the severe dependence on homestead forest. Results show that the Garo are totally dependent on the natural resources and that the extent of their dependency is faithfully reflected in their ethno-botanical knowledge. Dependencies that the study addressed focused on various aspects of food,fruit, energy, timber and health care on plants products. Garo tribe community in Bangladesh followed agrosilvipastoral system in their homesteads. They have indigenous hunting procedure to trap the animal in the forest. A total of 9 foods, 15 fruits, 12 energy-producing and 11 timber species was found and recorded that the Garo used in their daily life. Moreover, Garo used 23 medicinal plants species and have vast indigenous knowledge about using herbal medicine in daily health care practices. The Garo women do mostly the household activities, managing homestead forest and helping agricultural field where men perform all hard working activities like ploughing, cutting trees, digging the soil, preparation of horticultural and agricultural land, hunting, etc. The overall quality of life of the Garo could be considerably upgraded if ethno-botanical issues and their own indigenous knowledge will complement with scientific knowledge. The findings of the study conclude that the conservation of the indigenous knowledge of the Garo tribe related to plants utilization can also be turned to good account in forest conservation and is an important tool in this tribal area of Bangladesh.

Tripura, a biodiversity-rich state in Northeast India, is home to nineteen officially recognised tribal communities whose food cultures encompass a diverse array of traditionally fermented foods (TFFs). These preparations?including Chuak (fermented rice beer), Mui Borok (fermented bamboo shoot), Berma (fermented fish), and Saraieng (fermented mustard leaf), among others?represent the convergence of millennia-old indigenous knowledge, ecological expertise, and empirically validated nutritional wisdom. Despite their deep cultural embeddedness and role in community health maintenance, they have received limited systematic scientific attention, particularly regarding gut microbiome-modulating properties. This integrative review synthesises evidence from ethnomicrobiology, food science, nutritional biochemistry, and gut microbiome research to examine: the catalogue and characterisation of major TFFs across Tripura's tribal communities; the microbial ecology of these preparations and its correspondence with known probiotic genera; mechanisms through which TFF consumption may modulate gut microbiome composition and function; indigenous knowledge transmission pathways and erosion risk; and the nutritional and bioactive profiles of selected TFFs. Findings indicate that Tripura’s TFFs harbour diverse lactic acid bacteria?particularly Lactobacillus plantarum, L. fermentum, Leuconostoc mesenteroides, and Pediococcus pentosaceus?alongside Bacillus-mediated alkaline ferments. These organisms produce bacteriocins, short-chain fatty acids, bioactive peptides, and B-vitamins that collectively exert beneficial effects on gut barrier integrity, immune modulation, and pathogen exclusion. The review identifies critical research gaps and calls for urgent community-participatory documentation, biobank development, and Geographical Indication protection of Tripura’s fermentation microbiome heritage.

This study surveys the construction of traditional knowledge protection policies by the United Nations agencies engaged in development. It reveals that UN officers tend to perceive this knowledge to exist in a form comparable to the standardized knowledge sources used in scientific culture (particularly in representations of this knowledge as a “system” and/or “technology”), and stress the need to protect this knowledge as a potentially valuable economic resource. Given that indigenous scholars and activists perceive knowledge as sacred and relational entities, this study argues, that the factors which determined the international work on traditional knowledge protection had to do more with the interests of the states in controlling the domain of rights for intellectual resources possible to gain from indigenous settings then the interests of and needs experienced by individuals inhabiting indigenous communities. The study employs content analysis and is valuable for the researchers engaged in examination of contemporary international knowledge policies.

The objective of this study is twofold: one, to analyze the presence of the nutrition transition in Nigeria through assessment of national food consumption trends, obesity, and noncommunicable diseases (NCDs) data over time, and two, to assess the role that indigenous knowledge and foodways can play in promoting healthy diets in the country through the case study of Enugu State, Igboland. A mixed-methods approach was utilized with quantitative data from the Nigerian Living Standards Survey and Demographic Health Survey to measure changes in obesity, diabetes, hypertension, and food consumption across Nigeria from 2003 to 2018 using Natural Language Processing and Trend Analysis. Primary qualitative data in Enugu State were collected through semi-structured interviews in 2021 with a random sampling technique undertaken to analyze the status of indigenous Igbo foods and traditions to curb the negative effects of the nutrition transition, as well as to document the motivations behind using or abandoning traditional foods in the present generation. The findings of the study depict the nutrition transition in Nigeria in multiple forms . The combined overweight and obese population in the country has experienced a 29% increase in the 15-years study period, while the NCDs hypertension and diabetes have experienced a combined 21% increase. Consumption patterns have shifted, though not always in the ways predicted from the literature, with statistically significant increases displayed in the consumption of Breads and Pastries, Starchy Roots and Tubers, Legumes, Plant and Animal Fats, Seafoods, Milk and Dairy Products, Beverages, Non-alcoholic Drinks, Vegetables, and Red Meats. The primary data analysis displayed that the traditional Igbo foodscape is defined by local, nutritious whole foods . The data depicted significant recent trends toward using ultra-processed seasoning cubes instead of local herbs as spices, with a huge shift from 0% frequency usage identified in the parents’ generation to a 35% frequency in the current generation. Eighty-three percent of the community surveyed stated that they believe that the diets of the younger generation are changing, with the majority stating that the change is for the worse. Participants?from the community provided recommendations for curbing the nutrition transition and empowering indigenous foodways through policy, investment, and mindset change. Though consumption patterns are changing and Nigeria’s obesity and NCD rates are increasing, it is still far behind the rate of obesity in countries farther along in the nutrition transition such as its former colonizer Britain. Interviews conducted around Enugu State show how the indigenous food system is centered on fresh, healthy foods, primarily local tubers, legumes, vegetables, and spices. There is extensive knowledge and pride in the indigenous food system, even though there was a consensus that Igbo food culture is currently undergoing immense changes in part due to some of the younger generation’s new tastes in processed foods and convenience.

Ever since the dawn of civilization, the ambient vegetation and the resources constituted major source of human existence for various substantial requirements. Our present knowledge on plant resources emerged from the traditional heritable knowledge descended from generation to generation. However, traditional knowledge pertaining to several aspects remained untapped from various remote localities or populations. Furthermore, with the present trends of excessive exploitation of natural resources and degradation of habitats, conservation and ecological management require coherence of traditional skills and modern approaches. Therefore, the present study is to record traditional plant based knowledge among the inhabitants of Siwalik region of Uttarakhand Himalaya. Extensive field survey was made for the collection of data on the medicinal aspects of plant species in the study area covering the parts of districts Pauri, Dehradun and Haridwar. During the course of study 130 plant species belonging to 65 families are reported, used as traditional medicine by the local inhabitants of this region.

이 논문의 목적은 러시아 북방의 광물 자원의 탐사 및 채굴로 인해 원주민의 전통적 경제(생존) 활동 및 토지들에서 발생하는 원주민의 손실과 이에 대한 보상으로서 이익 공유에 대한 현재 러시아에서 사용되 는 이론적 접근법과 방법론을 논의하는 것이다. 본 논문에서는 다음의 순서로 분석과 논의를 진행한다. 먼저, 2장에 서 개념정의의 문제로, “러시아 북방 원주민”, “전통 지식”, “이익 공유” 가 무엇인지 확인하고, 3장에서 주체로서 “러시아 북방 원주민”의 “전 통 지식”이 적용되는 대상인 “(원주민의) 전통적 경제 영역(토지 및 자 연자원)”과 원주민의 “(전통적) 경제(생존) 활동”의 내용을 살펴본 다음, 추출산업의 개발에 의해 원주민의 전통적인 경제(생존) 활동이 얼마나 피해를 보는지에 대한 손실 평가(계산)의 문제를 논의하고, 마지막으로 그러한 손실에 대한 보상으로 이익 공유에 대한 방법과 형태가 러시아 에서 어떻게 진행되는지 살펴볼 것이다. 결론적으로, 러시아 북방의 산업개발 프로젝트의 이행으로 인해 발생 한 원주민의 자연(토지) 및 전통적 경제활동의 손실에 대한 보상문제는 상실된 이익, 또는 손실에 대한 다중기준(multi-criteria)의 평가와 더불어 다양한 수준(러시아 연방정부/지방정부-민간기업-원주민 공동체)에서 이 익 공유에 대한 다자간 협상과 협정을 거쳐야 한다는 것이다.

The purpose of this paper is to analyse and discuss the methods and forms of benefit sharing proceed in Russia as compensation for losses caused to the indigenous peoples by exploration and mining of mineral resources in their traditional land and economic activities. In this paper, analysis and discussion are conducted in the following order. In Chapter 2, the concept of “the Indigenous Peoples of the North of the Russian Federation”, “Traditional Knowledge” and “Benefit Sharing” are defined. In Chapter 3, first, the traditional economic areas (land and natural resources) of the Indigenous Peoples of the North of the Russian Federation and their traditional economic (survival) activities to which their traditional knowledge applied will be analysed. Then, the issue of loss assessment (calculation) as to how much damage caused to the indigenous peoples by the development projects of the extraction industries will be discussed. Finally, the methods and forms of benefit sharing as compensation for such losses proceed in Russia will be discussed.. In conclusion, it is argued that benefit sharing agreements must be negotiated on multi-lateral (local/central authorities, the investors, and indigenous peoples/communities) basis along with loss calculation by multi-criteria affecting economic, social, environmental, ethnological, cultural and other aspects of indigenous peoples.

This paper aims to facilitate understanding of how indigenous knowledge can be used as a foundation for developing a science curriculum for community kindergarten schools in northern Philippines. It advocates a cultural view of learning science and promotes a science curriculum that is responsive to the needs and nature of the learners. This paper has six parts: (a) Understanding the context: the land and the people of northern Philippines; (b) discussion of the importance of learning science in the preschool level; (c) a brief description of the kindergarten science curriculum in the Philippines; (d) a discussion of what indigenous knowledge is; (e) the role of indigenous knowledge in the development of a science curriculum for kindergarten; and (f) using indigenous knowledge in the kindergarten science curriculum content. In this era where science and technology affect almost all areas of life in society, and while early childhood education is recognized to have great impact in the development of every individual, it is important for educators to think of how a science curriculum for kindergarten that is culturally responsive, culturally relevant, and culturally sensitive to the needs and nature of the learners could be developed.

Ethnic peoples during the course of their existence and progress have created their own cultural patterns adaptative to their natural and living environment. The knowledge accumulated is ambiguously known to academia as indigenous knowledge which makes neighboring ethnic peoples in one particular area culturally distinctive in terms of their productive knowledge, lifestyle, social interactions as well as experiences in disaster prevention and healing remedies. Indigenous knowledge of any particular people is accumulated and passed down from generation to generation which makes it one part of the people’s cultural distinctiveness. Owners of the knowledge are usually believed to be ethnic minority peoples who have continuously inhabited at the very same region for an extended period of time. However, the knowledge is not static; rather, it is constantly in the process of complementation through the people’s cultural exchange with others. Contemporarily, within the context of national industrialization and modernization, technological and scientific applications have been inserted into every aspect of economic and social activities of ethnic peoples in Vietnam. Consequently, indigenous knowledge of the peoples in the country has unprecedentedly been threatened. This paper presents my conceptualization of indigineous knowledge of ethnic peoples in the Central Highland and southern Vietnam, aiming at utilizing, preserving and promoting its positive aspects in the peoples’ economic and social life. Simultaneously, some scientific viewpoint and questions related to the study of indigenous knowledge in the region are proposed for further investigations.

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Public opinion in disaster contexts is shaped not only by official communication but also by the cultural, relational, and epistemological frameworks through which communities interpret, trust, and act upon risk information. This study examines how local stakeholders in San Luis, Aurora, Philippines negotiate disaster messages within overlapping systems of institutional communication and community-grounded knowledge. Using a qualitative case study design involving interviews, focus group discussions, and document analysis, the research explores how residents, barangay officials, and local disaster actors interpret warnings through Filipino communicative values such as bayanihan (collective solidarity), pakikiramdam (shared sensitivity), kapwa (shared identity and interdependence), and spiritual faith. Findings reveal that disaster communication effectiveness depended not solely on technological dissemination or institutional authority, but on communicative legitimacy grounded in cultural intelligibility, relational trust, participatory engagement, and the convergence between scientific advisories and lived community experience. While formal disaster messaging frequently followed technocratic and standardized communication models, communities continued to rely on localized environmental cues, vernacular interpretations, and kinship-based communication networks in shaping preparedness decisions and collective response. From these dynamics, the study advances the SALIGAN framework, a seven-pillar model consisting of strategic communication modes, aligning to cultural and linguistic contexts, local participation, integrated knowledge co-creation, guidance through feedback, anchoring in governance, and networking and replication. Rather than positioning indigenous knowledge as supplementary to scientific systems, the framework demonstrates how scientized disaster communication may emerge through negotiated integration between institutional protocols and community epistemologies. In doing so, the study contributes to decolonizing communication scholarship by reframing disaster communication as a participatory and culturally mediated process of public opinion formation, offering insights for strengthening resilience, inclusivity, and communicative trust across disaster-prone communities in Asia and the Global South.

Protecting the age-old culture and body of knowledge of indigenous people has become a topical issue. Three options are usually canvassed for such ? a typical western intellectual model, a typical customary law model and a sui generis model. More often than not, these options still mirror intellectual property paradigms and the reason is not far-fetched. Intellectual property generally has to do with property rights, innovation and ownership. Hence, indigenous people’s claim to ownership of their knowledge and innovations are usually associated with the canons of intellectual property. However, several views and arguments abound on the practicability of protecting indigenous knowledge with intellectual property principles. The literature addresses themes such as catering for the spiritual elements of indigenous knowledge, originality requirement, public domain concerns, among others. Instructively, little or nothing has been done on analyzing the philosophical undertone behind these arguments. By way of contributing to knowledge, this paper presents five underlying perspectives that frame divergent views in the debate on protecting indigenous knowledge ? subjective descriptions of property, views on authorship, views of cultural orthodoxy versus cultural pluralism, Vermeylen’s legalistic and anthropological approaches and optimism of the modern era. Like a matrix, set of theoretical principles and founding philosophies of thoughts, these inter-related perspectives directly and inadvertently shape various articulations, propositions and deliberations on the subject. This paper engages this discourse outlining precisely what these underlying perspectives are, whilst also noting their relative strength and flaws. It is expected that this will present future researchers with a clear philosophical categorization of arguments in the debate on indigenous knowledge protection.

Background: The current study is the first quantitative ethnobotanical evaluation of Fateh Pur Thakyala, an unexplored area of Azad Kashmir, Pakistan. The exploration and quantification of ethnobotanical knowledge among people of the study area mainly focused during field survey. The study likely focuses on documenting and preserving the indigenous knowledge and practices related to medicinal plants in the region. A total 70 informants (45 males and 25 females) selected randomly to collect data were interviewed using semi structured questionnaire. The data like demographic characteristics of informants, methods of preparation, life form, modes of application, parts used, and ethnomedicinal uses was documented. The quantitative indices including relative frequency of citation (RFC), use value (UV), informant consensus factor (ICF), fidelity level (FL), consensus value for plant part (CPP), rank order priority (ROP), percentage respondent knowledge (PRK), were applied to analyze the collected data. Furthermore, primary data were also compared with fifteen papers published from adjoining areas by Jaccard index (JI). Results: The current study reported 135 medicinally important plants species belonging to 115 genera and 54 families. The dominating family was Asteraceae (14 sp.), followed by Fabaceae (11 sp.), Rosaceae (11 sp.), Lamiaceae (8 sp.), Moraceae (5 sp.), Solanaceae, Cyperaceae, Euphorbiaceae (4 sp.) and Poaceae, Sapindaceae, Rhamnaceae, Mrytaceae, Malvaceae (3 sp.) for each. The study revealed that there were small differences in usage of medicinal plants of different families. The herbaceous life form was dominating the study area with (79 sp.) used as herbal medicines followed by shrubs (23 sp.) and trees (33 sp.). The comparative study of for novelty of species and their uses by JI revealed 13 novel plants species which were not reported earlier from this region. Conclusions: Local inhabitants still prioritize herbal medicines as an effective way to treat a wide variety of ailments. Elders and health practitioners of the study area are well aware of indigenous knowledge about medicinal plants, but young people are not much interested in herbal practices. Thus, valuable knowledge about the use of plants is on the verge of decline. The overexploitation and seasonal fires are major threats for medicinal flora in the area.

본 연구에서는 2000년대 중반 이후 전국여성농민회총연합(전여농) 소속 여성농민들이 중심이 되어 전개하고 있는 ‘토종씨앗 지키기’ 운동에 주목하였다. 특히 여성농민들의 체화된 농사지식이 어떠한 과정에서 ‘토종씨앗 지키기’ 운동의 주요한 기제로 재해석되고 있는지를 중심으로 살펴보았다. 본 연구의 내용은 다음과 같다. 첫째, 1989년부터 독자적인 여성농민운동을 펼쳐온 전여농은 어려운 농업현실을 극복하고자 정부 정책에 대한 반대 운동을 적극 전개해왔다. 2000년대 이후 전여농은 GMO(genetically modified organism;유전자 변형 농산물)의 대안을 모색하는 과정에서 토종씨앗에 대한 가치를 새롭게 발견하였다. 이에 각 지역의 여성농민회를 중심으로 ‘토종씨앗 지키기’ 운동이 전개되기 시작했다. 둘째, '토종씨앗 지키기' 운동은 전여농 외에도 여러 대안농업단체에서 관행 농업의 문제를 극복하기 위한 소농운동의 일환으로 전개되고 있다. 이와 달리 전여농은 토종씨앗을 얻고, 지식과 기술을 배우기 위해 지역의 토착여성농민들과 연대를 모색하는 특징을 보이고 있다. 전여농 소속 귀농여성농민들은 활동전개 과정에서 씨앗 파종, 재배, 채종 기술의 부족으로 토종씨앗농사를 짓는데 어려움을 겪었다. 토종씨앗농사는 통합적인 기술과 지식을 요하고, 유기농법으로 지어야 하기 때문에 여성들에게 더 많은 노동력 투여를 요구한다. 더욱이 기존 다수확 품종과 달리 토종 작물은 소량으로 생산되며, 생소하고, 크기가 작으며, 표준화되지 않아 판로를 개척하는 것도 어려웠다. 셋째, 여성농민들은 '토종씨앗 지키기' 운동을 여성농민 중심의 대안농업운동으로 확장하고자 노력하고 있다. 대표적인 시도로는 소규모 텃밭에서 생산한 제철 농산물을 도시 소비자에게 직거래로 판매하는 것이다. 이렇듯 여성농민들은 ‘토종씨앗 지키기’ 운동을 통해 자생력있는 생산자의 주체성을 모색하고 와해되어 왔던 공동체 문화를 지닌 지식으로 여성농민의 토착지식을 재의미화하는 실천을 하고 있다.

This study deals with peasant women’s positions and contributions which have been rarely appreciated in the process of industrialization of Korea from an agricultural society. It, in particular, focuses on women's knowledge and how it has been regarded under the condition of subsistence production mode which largely relied on their knowledge. The existing studies about peasant women, nevertheless, have placed heavy weight on understanding women's roles and activities to improve their status. The indigenous knowledge of peasant women which has been treated as useless in the process of modernization is reconsidered in-depth as an alternative knowledge inevitable for sustainable development, but rarely discussed in Korea. In this context, this study examines indigenous seed preservation movement led by female activists who have returned to agricultural community during the last decade belonging to Korean Women Peasants' Association. In particular, it examines primarily on how peasant women's knowledge, which had been looked down on was reinterpreted into the main mechanism of the movements by these female activists as one of the major points of their movement. The findings of this study are; firstly, the peasant women aged over sixties have maintained their subsistence production based on small plot farming amidst of rapid social changes and transformation of agricultural system. Their knowledge patterns feature a holistic tendency which includes all parts of living such as clothing, housing, and feeding. Also they are acquired through the hands-on experiences stemming from the agricultural community culture. Besides, these knowledge focuses on natural cycles, a primary feature of the agriculture in the past. It is observed that traditional seed preservation activities are usually assigned to peasant women, which display a sexually-segregated agricultural labor. Secondly, female agricultural activists who belong to KWPA returned to agricultural community because of various reasons continuously struggled to overcome the harsh reality of agriculture. The indigenous seed movement of KWPA provided a new insight in searching for an alternative to GMO cultivation. This movement was also developed as a part of the peasant movement which tried to solve the problem coming from environment-friendly organic agriculture by other movement groups working for alternative agriculture. However the female agricultural activists experienced difficulties in carrying out their indigenous seed farming because of a lack of skills in sowing, cultivating, and seed-gathering. In addition, the features of indigenous seed agriculture, which is primarily accomplished by the female's labor force, put more burden on women's already heavy work load. They also experienced difficulties in obtaining financial gains because capitalist agricultural markets give little value to indigenous products. Thirdly, despite of all, the female activists are working together with female peasants to develop the indigenous seed preservation movement as an alternative measure centered by peasant women. However, stressing on the indigenous knowledge of peasant women doesn't mean that we should go back to the past and all kinds of indigenous knowledge are important. In order to disentangle the problem produced by capitalistic agriculture, it is important to have a long-term perspective. In this sense, this paper aims to view the women's indigenous knowledge as what has a potential to improve the women as subsistence agricultural producers and to recover the almost destroyed agricultural collective community. At the same time, this study aims to value the agricultural knowledge as future-oriented form of knowledge.

과학지식 생산과 기술정책 수립에 있어서 여성의 실질적 기여는 그동안인정받지 못해왔다. 하지만 최근 몇 십 년 동안 과학민주화에 대한 논의와 더불어,일반시민의 전문성에 대한 새로운 시각이 과학비평가들에 의해 제기되고 있다. 이글은 여성의 실용적이고 지역적인 지식이 소위 ‘토착지식’으로 폄하되어 여성이 전문적인 지식생산자로 대우받지 못하고 홀대 받아왔음을 비판하고자 한다. 여성의 농업지식이 생물다양성의 보존과 이용에 핵심적임에도 불구하고 인정받지못했던 것은, 과학에도 작동하는 젠더정치학 때문이다. 여성의 지역적 지식을 자연적, 토착적인 것으로 폄하하고 그 생태적 가치와 지역적 권리를 박탈했던 근원과기작은, 반다나 시바가 주장했듯이 지적 재산권 체제로 인한, 지식과 생물다양성의사유화다. 식물 종자 보존 및 식량 관리 전문가로서의 여성, 즉 생물다양성 생산자로서의 여성과 그의 지식을 배제해 온 남성 패권주의적 과학기술과 자연개발방식에오늘날의 생태위기의 뿌리가 있다는 인식이 에코페미니즘이다. 이 글은 여성의 토착지식과 여성의 전문성에 대한 인정을 바탕으로, 실천적 생태운동의 가능한 양상을 펼쳐 보이려 한다. 이것은 여성주의 생태론의 두 가지 실천방향이라고 할 수 있는데, 첫째는 자연과 생명에 대한 관점 및 태도이며 둘째는 음식에 대한 관점 및 태도이다. 생태지역주의와 새로운 식문화 운동 즉 먹거리운동은생태여성주의가 실천적 운동으로 확장되는 미래 지평을 보여준다. 여성과 자연, 여성과 음식의 ‘새로운’ 동맹에 대해 긍정적으로 봄으로써, 여성을 비롯한 소수자와자연생명, 사물들이 에코페미니즘의 동맹자들로 연결될 수 있고, 그로써 라투르가말하는 것과 같은 더 강력하게 연결된 ‘행위자 네크워크’가 구축될 수 있을 것이다.

이 연구의 목적은 농업 재래지식(indigenous knowledge)이 농업생산과 환경에 미치는 중요성을 알아보고 농업 및 환경교육에 그 필요성을 제시하는 데 있었다. 우리 나라에서는 농업재래지식은 조상 대대로 농업작부체계에서 매우 유용한 농업기술로 이어져 왔다. 그러나 현대의 과학 농업기술에 의하여 최근에 농업 재래지식의 활용은 급감하였고, 이에 대한 체계적인 연구나 보전이 매우 미흡한 상태에 있다. 그러나 미국, 일본, 케냐 등 많은 국가에서는 여전히 농업 재래지식이 농업생산 및 농촌개발 과정에서 그 적용율이 $9{\sim}27%$ 정도로 나타나고 있다. 농업 재래지식은 자연농법 및 유기농법과 함께 중요한 환경보전 기술이므로 실태 파악과 그 보전 방안이 강구되어야 할 것이다.

이 글은 토착 지식에 관한 이론적 논의를 살펴보고, 토착 지식이 인류세 시대의 생태·환경 위기를 극복하는 데 어떤 함의가 있는지를 검토하였다. 인류세는 21세기를 특징짓는 핵심어 중 하나다. 인류세는 인간 행위가 지질학적·환경적 변화의 주요인이 되는 시대다. 인류세의 파국적 현상은 생태론적·존재론적 위기에 대한 비판적 성찰, 그리고 이러한 위기를 타개할 실천적 행동을 촉구하고 있다. 토착 지식에 관한 개념적 정의는 다양하다. 개별 공동체의 존재 조건과 학문적 전통이 다르기 때문이다. 그래서 여러 학문 분야의 연구자들은 각자의 관점에서 토착 지식에 의미를 부여한다. 토착 지식과 서구 지식 간의 상이성은 부정할 수 없다. 하지만 이 두 가지 지식은 유사성을 공유하고 있을 뿐만 아니라 이들을 통합할 필요가 있는 것도 사실이다. 오늘날 우리 인류가 처한 사회·환경 위기의 뿌리는 인간 사회와 자연을 분리한 인간 중심적 세계관이다. 사회와 자연이라는 이분법에 인식론적 토대를 둔 경제 체제는 건강성을 상실할 수밖에 없다. 착취와 약탈에 기반한 자본주의가 더는 지속 가능하지 않은 이유도 바로 이 때문이다. 현재의 생태 위기를 내버려 둔다면 인류는 생존 자체를 계속 위협받을 뿐만 아니라 멀지 않은 장래에 인간 사회는 그 누구도 감당할 수 없는 파국을 맞이할 수도 있다. 아프리카 지역에 관한 몇몇 사례가 명확히 보여주듯이, 토착 지식은 ‘오래된 지혜’ 또는 ‘오래된 미래’라고 할 수 있다. 이러한 사실은 과거와 현재 그리고 미래뿐만 아니라 세상 만물은 서로 연결되어 있음을 다시 한번 환기해준다. 이제 우리는 사회와 자연 또는 인간과 비인간(사물)의 관계를 획일적으로 단정하고 구분하는 사고의 틀을 깨트리고, 자연을 지배의 대상으로 보는 인간 중심적 세계관에서 벗어나야 한다. 이는 인간이 ‘자연의 일부이자 자연에 세 들어 사는 존재’라는 사실을 다시금 지각하는 일이기도 하다. 자본주의적 생산양식에 내재한 모순을 근본적으로 해결하려는 집단적 노력도 마땅히 경주되어야 한다.

This paper is aiming to consider theoretical discussions on indigenous knowledge and examine its implications in overcoming the ecological and environmental crisis in the Anthropocene epoch. The Anthropocene is one of key words, which characterize the twenty-first century. It is a period that human behavior is the main factor of geological and environmental changes. Its catastrophic phenomena is urging critical reflections on the ecological and ontological crisis, and further practical action for pulling through it. The conceptual definitions of indigenous knowledge are diverse. This is because both each community’s conditions of existence and academic traditions are different. Hence, scholars in various disciplines give meanings to indigenous knowledge in their own perspectives. It is clear that the differences between indigenous knowledge and western knowledge are cannot be denied. However, it is also true that these two knowledge shares similarities, as well as they are needed to be integrated. Nowadays, the root of the social and environmental crisis is the anthropocentric worldview, which separates human society and nature. The economic system based epistemologically upon the dichotomy of society and nature cannot but loose its soundness. Capitalism grounded on exploitation and plunder is not sustainable any longer because of such a reason. If we leave the current ecological crisis, mankind’s survival itself will continue to be threatened, as well as human society may confront with catastrophe in a near future, which no one can be capable of carrying out. As can be seen from the case studies of some local areas in Africa, indigenous knowledge can be regarded as ancient wisdom or ancient future. Such a fact awakens us once more that past, present and future, as well as all things in the world are interconnected. Now, we should break the frame of thinking, which judge thoughtlessly and distinguish society and nature or humans and non-humans (things), and escape from anthropocentric worldview, which regards nature as the object of control. We have to perceive once more that humans are both part of nature and tenants living in nature. The collective efforts for solving fundamentally contradiction inherent in the capitalist mode of production should be also invested justly.

본 논문은 학교 지리 교육과 전통적 지리 지식 간 융합의 필요성과 가능성을 제시하는 연구이다. 이를 위하여, 제주도의 해녀와 전통주거문화경관에 내재된 토착지식은 자유주의적 공동체주의 시민성이 내재된 지식임을분석하면서, 제주도의 토착지식은 현재를 성찰하고 미래를 진단할 수 있는 중요한 지식 체계로써 현재 세대뿐만아니라 미래 세대에게 전승해야 할 가치가 있는 지식임을 실증적으로 논증한다. 이는 궁극적으로 지리교육의 범위에는 학생들에게 경험적으로 검증되고 보편적으로 받아들여지는 객관적이고 과학적인 지리 지식뿐만 아니라, 지역의 고유한 정체성을 제공하고 지역의 고유한 문화적 정서와 세계관에 맞는 설명을 제공하는 문화역사적 적절성을 위해서 전통적 지리 지식이 포함되어야 함을 역설한다.

This paper examines the need and possibility of the convergence between school geography education and traditional geographical knowledge. To this end, it empirically analyzes that indigenous knowledge is a knowledge inherent in liberal community citizenship in Jeju Island’s haenyeo community and traditional residential cultural landscape, and that indigenous knowledge of Jeju Island is highly valuable to pass on to future generations as well as the current generation. Ultimately, this emphasizes that the scope of geography education should include not only objective and scientific geographical knowledge that is empirically verified and universally accepted by students, but also traditional geographical knowledge for cultural appropriateness that provides a distinct cultural identity and explanations that are suitable for local emotions and views.