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Traditional knowledge (TK), indigenous knowledge (IK), and local knowledge generally refer to knowledge systems embedded in the cultural traditions of regional, indigenous, or local communities. Traditional knowledge includes types of knowledge about traditional technologies of subsistence (e.g. tools and techniques for hunting or agriculture), midwifery, ethnobotany and ecological knowledge, celestial navigation, ethnoastronomy, (the climate ), etc. These kinds of knowledge are crucial for the subsistence and survival and are generally based on accumulations of empirical observation and interaction with the environment. In many cases, traditional knowledge has been orally passed for generations from person to person. Some forms of traditional knowledge are expressed through stories, legends, folklore, rituals, songs, and even laws. Other forms of traditional knowledge are expressed through different means.〔Acharya, Deepak and Shrivastava Anshu (2008): Indigenous Herbal Medicines: Tribal Formulations and Traditional Herbal Practices, Aavishkar Publishers Distributor, Jaipur- India. ISBN 978-81-7910-252-7. pp 440〕 == Characteristics == Traditional knowledge has been defined as "a cumulative body of knowledge, know-how, practices and representations maintained and developed by peoples with extended histories of interaction with the natural environment. These sophisticated sets of understandings, interpretations and meanings are part and parcel of a cultural complex that encompasses language, naming and classification systems, resource use practices, ritual, spirituality and worldview." Traditional knowledge typically distinguishes one community from another. For some communities, traditional knowledge takes on a personal and spiritual meaning. Traditional knowledge can also reflect a community's interests. Some communities depend on their traditional knowledge for survival. This is particularly true of traditional environmental knowledge, which refers to a "particular form of place-based knowledge of the diversity and interactions among plant and animal species, landforms, watercourses, and other qualities of the biophysical environment in a given place".〔Peña, Devon G.,''Mexican Americans and the Environment'', The University of Arizona Press, 2005, p. 198.〕 An example of a society with a wealth of TEK is the South American Kayapo people, who have developed an extensive classification system of ecological zones of the Amazonian tropical savannah (i.e., campo / cerrado) to better manage the land.〔Posey, Darrel Addison. "Indigenous Management of Tropical Forest Ecosystems: The case of the Kayapo Indians of the Brazilian Amazon" in Dove and Carpenter, ''Environmental Anthropology: a historical reader'', Blackwell Publishing, Oxford, 2008, p. 90.〕 Some social scientists conceptualise knowledge within a naturalistic framework, and emphasize the gradation of recent knowledge into knowledge acquired over many generations. These accounts use terms like "adaptively acquired knowledge", "socially constructed knowledge," and other terms that emphasize the social aspects of knowledge.〔Wasongo, V.O., Kambewa, D., and Bekalo, I. (2011). Community-Based Natural Resource Management (p. 194). In W.O. Ochola, P.C. Sanginga, I. Bekalo (Eds.), Managing Natural Resources for Development in Africa. A Resource Book. Nairobi, Kenya: Univ. of Nairobi Press, 2011 (Chapter 4: pp. 165-210).〕 Local knowledge and traditional knowledge may be thought of as distinguished by the length of time they have existed - decades to centuries versus millennia. A large number of scholarly studies in the naturalistic tradition demonstrate that traditional knowledge is not a natural category, and may reflect power struggles and relationships for land, resources and social control rather than adherence to a claimed ancestry or heritage. Traditional knowledge, on the other hand, may be perceived very differently by indigenous and local communities themselves. The knowledge of indigenous and local communities is often embedded in a cosmology, and the distinction between "intangible" knowledge and physical things is often blurred. Indigenous peoples often say that "our knowledge is holistic, and cannot be separated from our lands and resources". Traditional knowledge in these cosmologies is inextricably bound to ancestors, and ancestral lands. Knowledge may not be acquired by naturalistic trial and error, but through direct revelation through conversations with "the creator", spirits, or ancestors. As Chamberlin (2003) writes of a Gitksan elder from British Columbia confronted by a government land claim: "If this is your land," he asked, "where are your stories?"〔 Chamberlin, J.E. (2003). If This Is Your Land, Where Are Your Stories? Finding Common Ground. Toronto: Alfred A. Knopf Canada.〕 Indigenous and local communities often do not have strong traditions of ownership over knowledge that resemble the modern forms of private ownership. Many have clear traditions of custodianship over knowledge, and customary law may guide who may use different kinds of knowledge at particular times and places, and obligations that accompany the use of knowledge. From their perspective, misappropriation and misuse of knowledge may be offensive to traditions, and may have spiritual and physical repercussions in their cosmological systems. Subsequently, indigenous and local communities argue that others' use of their traditional knowledge warrants respect and sensitivity. Critics of "traditional knowledge", however, maintain that such demands for "respect" are really an attempt to prevent unsubstantiated beliefs from being subjected to the same scrutiny as other knowledge claims. This has particular significance for environmental management because the spiritual component of "traditional knowledge" can be used to justify any activity, including the unsustainable harvesting of resources. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「traditional knowledge」の詳細全文を読む スポンサード リンク
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