LECTURE NOTES TWO

Introduction
In the first lecture, you were reminded the definition of indigenous knowledge and how
indigenous knowledge can be utilized. It has to be noted that indigenous knowledge is key
to the socio-economic development of the nation. It is therefore important that indigenous
knowledge be used effectively so that there is acceleration of development of the nation. In
this lecture, we will dwell on the economics of indigenous knowledge. We will go on to cite
some areas that indigenous knowledge can be applied for the socio-economic development
of the nation.

Economics of Indigenous Knowledge

African Indigenous Knowledge (IK) is labeled variously and misconceived at international discussions
and in modern literature. The most commonly used phrases are “static,” “low-value-added” and
“prior art,” primarily in the context of the Trade Related Aspects of Intellectual Property Rights
(TRIPS), of the World Trade Organization. Frequently one finds expressions like mystery, charlatan,
irrational, or miracle in relation to traditional medicine, for instance. Achievements of traditional
medicine are considered anecdotal or beyond scientific validation. The misconception is further
aggravated by the little or no growth in the sector and a lack of understanding of the context in which
practitioners apply traditional medicine. Yet, the literature produced on this sector has not given much
attention to the factors that underpin these misconceptions.

Indigenous knowledge is vital in agriculture, medicine, etc.

1. Indigenous Knowledge and Agriculture

Indigenous knowledge is the consequence of practical engagement in everyday life, and is constantly
reinforced by experience and trial and error. This experience is characteristically the product of many
generations of intelligent reasoning, and since its failure has immediate consequences for the lives of
its practitioners, its success is very often a good measure of Darwinian fitness. It is tested in the rigorous
laboratory of survival.

Almost all the development actors have now recognized the value of participatory approaches in
decision making for sustainable development. Indigenous knowledge provides the basis for grassroots
decision-making. It is recently found that the indigenous knowledge of ecological zones, natural
resources, agriculture, aquaculture, forest and game management is far more sophisticated than
previously assumed.

Furthermore, indigenous knowledge offers new models for development that are both ecologically
and socially sound. Therefore, it is a well-known fact that development activities that work with and
through indigenous knowledge have several important advantages over projects that operate outside
them. One classic example is that reverting back to “non-scientific” polyculture (mixed cropping) from
“scientific” monoculture. The characteristics of traditional polycultures that make them desirable were
ignored by agricultural researchers in developing countries with the introduction of concept of green
revolution into those countries. But recently, research concerning polycultures has blossomed and
some of their benefits are becoming clear.

Polyculture has many sustainable characteristics such as diet diversity, diversified income generation,
production stability, minimization of risk, low pest and diseases incidences, efficient use of labour,
intensification of production with limited natural resources and maximization of returns under low
levels of technology. These lessons the local people have learned through millennia of accumulated
experience and survival are invaluable in designing modern development plans.

The policy makers should pay greater attention to indigenous knowledge in the development process
at policy level. While remain invisible to policy makers these small farmers’ groups work in a rather
unorganized manner and search solutions for their “localized” farming problems through indigenous
knowledge. Such technology is user-derived and tested through time. On the other hand, the critical
strength of the indigenous knowledge is its ability to see the interrelation of disciplines, and then
integrate them meaningfully. This holistic perspective and the resulting synergism show higher levels
of developmental impact, adaptability and sustainability than Western modern knowledge.
Therefore, it is a very good source of readily available and already tested appropriate technology for
policy makers to use in their planning process.

Understanding local agricultural knowledge would strengthen the extension process, particularly by
drawing upon the experience of expert farmers and other persons regarded by the community as
being particularly knowledgeable about the environment. Hence, understanding farmers' knowledge
allows a framework of reference for increasing the effectiveness of agricultural and extension
education programs. Incorporating indigenous knowledge systems into agricultural and extension
education programs is essential for:
1. Understanding the `emit' perspectives of local people;
2. Bridging the communication gap between outsiders and insiders;
 3. Recognizing the accomplishments of local farmers;
4. Making outsiders familiar with local conditions and abstract terms; and
5. Increasing the participation of farmers and their organizations in integrating, utilizing
and disseminating what already exists.

To have effective contribution of indigenous knowledge in agriculture, there is a need for

change in technology and policies used in agriculture.
 It is well-recognised that agricultural research must be decentralized. It makes sense to
introduce the concept of indigenous technology documentation and evaluation. Just
as we have a benchmark survey to establish initial conditions before a change is
introduced, we need to have a benchmark assessment of indigenous technology. This
will form the basis for designing further improvements. There ought to develop a
methodology for indigenous technology evaluation and of integrating this with formal
research programmes of the unit.
 Equally important would be changes in agricultural education policy. The curricula and
training programmes will have to be re-oriented towards appreciation and
understanding of indigenous technologies and practices and of traditional farming
systems. We need to create a generation of agricultural scientists and professionals who
do not equate traditional with non-scientific, who are specialists but not myopic, who
are cognizant of farmers’ strengths, and who perceive farmers as partners. This is not
a plea against specialization. Indeed first rate science demands specialization. What we
should aim at in our educational programmes is providing the above perspective and
appreciation even as we are training specialists.
 Changes are needed in the extension system also. First, this kind of activity should be
one of the core activities. Second, an imaginative programme of farmers’ tours needs
to be designed and incorporated as regular extension activity. These should be specific
to an enterprise, cover an appropriate location of excellence for that enterprise, be
conducted during the growing season, and provide ample time for participants to
observe and interact with their counterparts.

2. Indigenous knowledge use in education

The value of indigenous knowledge is not only limited to agriculture, environment and biodiversity.
It has an immense value in education, medicine etc. Indigenous peoples' traditional model of
education is a balanced and complementary model acceptable to the local community. It is an
education system gradually developed from the accumulated knowledge of many generations. It leads
to the development of a whole person in a dynamic family and community context. It incorporated
principles of holism, integration, respect for the spiritual and natural world order, and the balance.
On an individual scale, it encompassed total preparation of the total person for living a total life.
Later, some education experts have realized the value of holistic nature of the indigenous education
systems and introduced the same into the modern education systems with a new title called “affective
learning”. The concept of affective learning is to follow a holistic approach to develop character,
conscience, attitudes and moral values. According to Eyford (1990) the affective learning contains the
forces that determine the nature of an individual's life and ultimately the life of an entire people.
Neglect of affective learning has contributed to escalating crime, drug dependency, pornography, and
family/social breakdown in the West.

Think about the traditional game of bawo in your community and how it can be used to impact
mathematical calculations of addition, subtraction, multiplication, and division.

3. Indigenous knowledge use in medicine.

While Western medical system mainly concentrates only one issue at a time the indigenous healing
system (Aurvedic medicine) follows a holistic approach. It is interdisciplinary and combines knowledge
of botany, toxicology, chemical physics, biochemistry, and psychology. Indigenous medical
practitioners tackle prevention as well as therapy, perceiving illness and healing holistically. Therapies
often enhance healing by treating the whole being, rather than targeting specific symptoms, and trace
the disease to the context of the person's life, rather than a bacteria or virus. Exploration of plant
medicines (ethno-pharmacology) has evolved over millennia to a current usage of some 20,000
species, which still form the major sources of medicine for the population of the majority of the world.
Western science, in contrast, has fully studied only 1100 of Earth's 265,000 plants (of which some
40,000 have potential medical or nutritional value) (Obomsawin, 1988).

4. Indigenous knowledge and creative and cultural industries

Creative and cultural industries include those industries that produce cultural products such as music,
film, advertising, television, magazines, books, video games, theatrical entertainment, and other
cultural forms (Caves 2000; Scott and Power 2004). Second, and related to this first perspective, is
the recognition that creative and design-related inputs are an important source of value-added in both
traditional and emerging sectors. The effective use of design is particularly critical in establishing and
securing a firm’s or region’s position in both local and global markets (Lash and Urry 1994). Finally, a
more recent current in the literature emphasizes the important role that creative agents, or talent, play
in shaping the economic competitiveness of nations, regions and cities by applying their knowledge,
creativity and entrepreneurial abilities, by circulating knowledge through their mobility between local
firms and by interacting with a variety of economic actors.

It has only been recently that academics and policymakers have paid attention to the growing
importance of the creative and cultural industries to the economic health and innovative capacity of
regions and nations. The previous lack of attention may have been due to the focus on more
traditional manufacturing industries and emerging, science-based industries (Power 2002). Scott
(2004: 462) defines the creative and cultural industries as
an ensemble of sectors offering 1) service outputs that focus on entertainment,
edification and information (e.g., motion pictures, recorded music, print media,
museums) and 2) manufactured products through which consumers construct
distinctive forms of individuality, self-affirmation, and social display (e.g., fashion
clothing or jewelry).

These industries are growing faster than other segments of the economy and, in some places,
account for a higher proportion of employment than other sectors that have historically been
the target of economic development and innovation-related policies. There is now mounting
evidence of the economic importance of creative and cultural activities in terms of their
employment levels, investment patterns, contribution to exports and trade, and diverse range
of outputs that demands further analysis and scrutiny.

These creative and cultural industries have a number of characteristics in common.

- First, they are all in some way related to the creation of aesthetic, artistic and semiotic
content.
- Second, the cultural products produced by these industries are often consumed and
valued on the basis of this aesthetic content, as well as their utilitarian value.
- Third, these industries tend to be comprised of many small firms, with a few larger
establishments.
- Finally, these industries often tend to agglomerate or cluster in particular places and
rely on specialized, highly skilled labour. We discuss these characteristics, the
predominant modes of industrial organization and the implications for learning and
innovation in greater detail following a review of the evidence that supports the claim
that these creative and cultural activities are of increasing overall importance in the
contemporary economy.