Sentences with phrase «indigenous knowledge systems»

This acknowledgment of Indigenous knowledge systems may include traditional law and customs such as kinship protocols, respect for Elders, Traditional Owners and use of ceremony.

programmes to strengthen synergies between indigenous knowledge and science should be developed to empower indigenous peoples in processes of biodiversity governance and assessment of impacts on territories, as part of the intersectoral project of UNESCO on Local and Indigenous Knowledge Systems.

The representative body should be able to commission new research, informed by Indigenous knowledge systems and research methods

Not exact matches

Ensure full application of prior free and informed consent: Indigenous and local knowledge systems and technologies are adequately recognized, protected, strengthened and used ensuring control by the indigenous coIndigenous and local knowledge systems and technologies are adequately recognized, protected, strengthened and used ensuring control by the indigenous coindigenous communities.

Local bilingual guides are invaluable and always recommended for the tour because they are quite experienced and are able to share a wealth of knowledge about the rainforest canopy eco system and point out the indigenous wildlife, flora and fauna that the average tourist might otherwise miss.

In her work Frei Njootli synthesizes Indigenous land - based systems of knowledge and traditional practices through sculptural works, residue, printed images, and sound - based performance.

The supposed discovery and subsequent naming and cataloguing of plants disregarded and ultimately obliterated existing indigenous names and botanical knowledge as the Linnean system of classification with its particular European rationality was imposed.

-- an Indigenous - led initiative to ensure Indigenous communities, rights, culture and knowledge systems are fully recognized, protected and implemented in climate policy in Canada.

In recent years, a number of integrative disciplines — systems science, resilience science, ecosystem health, ethnoecology, deep ecology, Gaia Theory, and others — have sought ways to advance our understanding of the relationships between people and nature, incorporating insights from both the biological and social sciences as well as Indigenous knowledge.

Between training sessions with us, they would return to their villages, with specific tasks: To teach village members about the regulations that applied to the timber companies; to map their communities» traditional land use and boundaries; to learn about their village's indigenous knowledge and management of wildlife; to help organize a system for monitoring the timber companies; to develop a series of wildlife management scenarios acceptable to their communities; etc..

Small - scale agriculture and traditional ecological knowledge of farmers and indigenous people are as — if not more — important to a future food system than genetic engineering and capital - intensive forms of agriculture.

These stories provide information about an Indigenous nation's territory through knowledge of use patterns and observations about ecological systems and past events that have occurred through thousands of years of occupation.

Such a system will require mechanisms firstly, that do not assume that Indigenous traditional knowledge is freely and absolutely available for appropriation, and secondly, in light of emerging climate change policy, affords the right to share equitably in the benefits derived from the uses of this knowledge.

Loss of traditional knowledge will result in a decline of Indigenous identity and a severe reduction in the recognition and understanding of an invaluable sustainable knowledge system.

[2] However, the current system does not adequately recognise or protect the role Indigenous peoples play or the knowledge we collectively posses.

Indigenous Australians possess a wealth of both traditional and applied knowledge of Australia's marine systems, which should bolster existing research and management initiatives and spark novel lines of inquiry.

The program, facilitated by Dr Gregory Phillips, included sessions giving an overview of international frameworks, cross-country comparisons of policy and health and social indicators, truth - telling, Indigenous knowledges and ethics, and on wellness, wellbeing and strength, services and systems and priorities for further work.

Unequivocally, discriminatory laws in Australia must be removed from current statutes and decolonising law needs to be understood as legislatively incorporating: listening and responding to Indigenous voices and knowledge; implementing culturally safe systems; and allowing for the retention of community control justice programs.

As Indigenous knowledges and practices were centred in wider systems, so too did the health system change its way of doing business.

Innovative strategies are needed to build the knowledge and capacity of practitioners, improve system - level processes and response, enhance the community and service provider network, and provide adequate support for young Indigenous people seeking help for cannabis and mental health issues.

Our staff within current services employ their local knowledge of protocol, family and kinship systems, gender and age sensitivity when working with Indigenous clients.

To promote the recognition of Indigenous knowledge, she cited the work in the 1990s of non-Indigenous scholar Michael Christie, who wrote that the Aboriginal scientific system, in its own sphere, «is impressively ecological, in a way in which ours is not».

Provision for cultural water would support Indigenous peoples of the Murray - Darling to use their traditional knowledge to care for the ailing river system and the surrounding ecosystems.

It is this knowledge that engenders a unity in Indigenous sisterhood across the globe to continue to resist and fight for our rights as a cohesive people intimately connected to our family, kinship system and our land.

For Indigenous Australians, this was mixed with familiarity about the high levels of over representation in police custody and gaols, and knowledge that the criminal justice system has always been central to the process of colonisation.

By the 1990s, articles on Indigenous health accounted for more than 4 % of all pages of the MJA (Box 2).7 At the same time, Indigenous scholars such as Lester - Irabinna Rigney began challenging dominant knowledge systems in their writing on Indigenous epistemologies and articulated their own research agendas and methods.25 A global Indigenous reform agenda developed, which aimed to decolonise and dismantle Western research practices by asserting an Indigenous perspective on research and ensuring that benefits flowed from research to Indigenous people, were in partnership with Indigenous people, and were driven by Indigenous people's agendas.25 - 27

Indigenous knowledge of customary and traditional water use are identified (such as the high value cultural and ecological water systems and areas)

In practice, however, the literature located in this review suggests that cultural awareness training focuses on «indigenous culture» [for example, see 19], with little consideration of the broader health service or system and thus falls close to the «knowledge» end of the axis in Fig. 1.

This training is designed for non-Indigenous people working within the justice system (law clinics, court houses, sheriff's office, judiciary, and correctional facilities) * who work with Indigenous people; or others who wish to increase their knowledge, awareness and skills.

Education, knowledge, media and employment rights are contained in articles 14 — 17 of the Declaration: right to establish and control their educational systems; right to education, including in their own culture and language; right to indigenous cultures, traditions and histories, reflected in education and public information; right to establish their own media, in their own languages, and access non-Indigenous media without discrimination; and right to employment without discrimination and protect Indigenous children from economic expindigenous cultures, traditions and histories, reflected in education and public information; right to establish their own media, in their own languages, and access non-Indigenous media without discrimination; and right to employment without discrimination and protect Indigenous children from economic expIndigenous media without discrimination; and right to employment without discrimination and protect Indigenous children from economic expIndigenous children from economic exploitation.

This does not obviate the possibility of acknowledging formal knowledge of the existence of Indigenous legal and political systems at a constitutional level or at the common law, as in the case of Mabo The functional approach advocated by the ALRC enables both the recognition of the continuing existence of Aboriginal law and custom and sufficient flexibility for Aboriginal people to be self - determining in the definition of customary law.

However, the current legal system does not adequately recognise or protect Indigenous Australians» collective knowledge.

In addition, it ignores indigenous peoples» own governance, economic, social, education, cultural, spiritual and knowledge systems and the natural resources that have sustained them through the generations.