Indigenous knowledge

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 11 Indigenous knowledge systems

On previous page – Over 3000

years ago the indigenous people
of the Pacific travelled between
islands by canoe. They navigated
using knowledge passed on from
ancestral navigators. They learnt
to guide their vessels by the
stars, changes in wind and wave
direction, the passage of birds
and cloud formation.
Introduction to indigenous knowledge
11.1
systems
A striking example
Across the vastness of the largest ocean on Earth lie thousands of irregularly scattered
islands, together called Polynesia and Micronesia. Many of these tips of submerged
mountains of the Pacific had been inhabited long before the arrival of explorers intent
on territorial expansion. But
because the newcomers had the
finest technological instruments of
navigation available at the time, and
were keenly aware of their absence
in the indigenous cultures, the
explorers erroneously assumed that
the islands must have been originally
found as a result of passive drift – a
viewpoint held by some Western
historians and adventurers until
quite recently. Indeed it was only
the construction in the 1970s of a
computer simulation of the Pacific
Ocean environment that invalidated
the drift model once and for all.
Outsiders were forced to accept the
reality of purposeful long-distance
ocean travel by people without the
aid of compasses, sextants, or other
technological paraphernalia.

The Pacific Islands cover an It is now understood that Micronesians used a battery of different sources of data to
enormous area of the Pacific construct a sophisticated and accurate knowledge of the geography of the Pacific, and of
Ocean. how to navigate on it. Here is a description from the Canadian anthropologist Wade Davis.

Clouds [...] provide clues to the wayfinder – their shape, colour, character, and place
in the sky. Brown clouds bring strong winds; high clouds no wind but lots of rain.
[...] Light alone can be read, the rainbow colours at the edge of stars, the way they
twinkle and dim with an impending storm, the tone of the sky over an island, always
darker than over open ocean. [...] A halo around the moon foreshadows rain, for it is
caused by light shining through ice crystals of clouds laden with moisture. [...]
Dolphins and porpoises swimming towards sheltered waters herald a storm, while
the flight of a frigate bird heading out to sea anticipates calm. [...] A sighting of the
white tern indicates that land is within 200 km; the brown tern reaches out as far as
65 km, the boobies rarely more than 40. Phosphorescence and the debris of plants in
the sea, the salinity and taste and temperature of the water, the manner in which a
swordfish swims, all these become revelatory in the senses of the navigator.
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 [The navigator] could name and follow some 220 stars in the night sky. [...][A]s
long as one is able to commit to memory all the stars and their unique positions,
the time at which each is to appear on a particular night, and their bearings as they
break the horizon or slip beneath it, one can envision a 360-degree compass ... [...]
When clouds or mist obliterate the horizon, the navigator must orient the vessel
by the feel of the water, distinguishing waves created by local weather systems [...]
from the swells generated by pressure systems far beyond the horizon [...] from the
deep ocean currents that run through the Pacific ... [...] Expert navigators [...] can
sense and distinguish as many as five distinct swells moving through the vessel at
any given time. Local wave action is chaotic and disruptive. But the distant swells are
consistent, deep and resonant pulses that move across the ocean ...
Even more remarkable is the navigator’s ability to pull islands out of the sea. [They]
can identify the presence of distant atolls of islands beyond the visible horizon
simply by watching the reverberations of waves across the hull of the canoe, knowing
full well that every island group in the Pacific has its own refractive pattern [...]

Davis, 2009

A point of particular interest here is that the navigator on a Micronesian vessel would
not sleep throughout the voyage, nor did such experts think of their knowledge as CHALLENGE
compartmentalized into subject areas, as those with a Western education might. YOURSELF
Before you read on, think about what you have learned about different kinds of Although the claims that
Polynesians and Micronesians
knowledge in your TOK course. Consider also the kind of knowledge that you learn
populated the islands of
in your various diploma subjects. Bearing this in mind, how does the knowledge that the Pacific by purposeful
Micronesians gained about navigation compare? Can you identify some distinctive exploration are now accepted,
features of their knowledge? this view was disputed in the
past. It was said that they
might have come from the
Some suggested features of indigenous knowledge east rather than the west
due to the direction of the
systems prevailing trade winds, and
There are some preliminary comments that can be made while keeping the TOK that they reached unplanned
destinations by accidental
knowledge framework in mind. A key point to grasp is that all of the data used by
drift. By learning about
the Micronesians was integrated in the service of a particular type of activity – in this the voyage made by the
case, navigation on the high seas. But the scope of this knowledge, while drawing Norwegian adventurer Thor
on many sources, was applied to a specific environment – namely the Pacific Ocean. Heyerdahl, and the work of
the New Zealand historian
The methods used to construct this knowledge were clearly empirical in nature –
Andrew Sharp, you may
consisting of observations of diverse aspects of the environment. European navigators discover why their assertions
would probably have filtered out some of it as having limited value, yet the sheer on this matter are no longer
breadth of data shows the degree to which the selectivity of sense perception can vary. given credence.
For most of their history, the Polynesians and Micronesians had no written language,
and so the retention of navigational concepts and techniques relied on powers of
memory that many cultures have allowed to fall into disuse. However, it appears that
much of this indigenous knowledge was lost as a consequence of the general drive
during colonial rule to suppress local practices. It is only in recent decades that a
concerted effort has been made to reconstruct the methods of traditional navigation
and put them once again to use.
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 11 Indigenous knowledge systems

Indigenous knowledge systems as an area of

knowledge
Let us take the Micronesian example as a case study and use it to test other instances
of indigenous knowledge systems from around the world. In this way, we might be
able to determine if there are general characteristics that will allow us to speak of
indigenous knowledge systems as a coherent AOK. Returning to our map metaphor,
can indigenous knowledge provide us with a knowledge map which is recognizable and
distinctive? If so, what might be the features of that map? If not, might this mean that we
would have to accept that each culture has its own map? Or that there is no such thing
that deserves the name of an ‘indigenous knowledge map’ at all? At this stage, we should
be tentative and regard the ideas as hypotheses rather than established facts.

Micronesian knowledge of navigation has the following characteristics that might be

applicable to all indigenous knowldege.
• Local – At least some parts of it will not work in other parts of the world.
• Holistic – It draws on knowledge that we would place in different disciplines and uses
it seamlessly.
• Flexible – Knowers are able to switch from one set of concepts or method to another
depending on circumstances.
• Empirical – Taking into account a wide range of phenomena available to sense perception.
• Concrete – Knowledge is processed to reach conclusions without extensive theorizing.
• Oral – Stored and transmitted without recourse to written form.

These features can be connected to aspects of the knowledge framework (Figure 11.1).
The arm concerning historical development will be addressed later (page 343).

concete local

Figure 11.1 Characteristics

Concepts Applications
of indigenous knowledge and
the knowledge framework.

holistic Scope
Knowledge Language oral
framework

Historical
Methods development

empirical/flexible agentic

Who has indigenous knowledge?

The word ‘indigenous’ suffers from a certain amount of vagueness. Indigenous peoples
can be the descendants of the first inhabitants of a geographical area – such as those
humans who reached Australia around 50 000 years ago, and the Americas much
later. For those continents, the distinction with the later arrivals from Europe is clear.
What’s more, the new arrivals soon dwarfed the sizes of the original populations,

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 either through the actual migration or decimation of indigenes by conquest or disease.
This double-migration pattern is not accurate for the continents of Africa and Asia,
and thus the meaning of the term ‘indigenous’ in these cases is more blurred or even
inappropriate. It also needs to be pointed out that, according to this description,
most of the inhabitants of Europe are indigenous too. So in order to avoid becoming
overwhelmed by the scope of what might legitimately be included in this category, we
need to make a decision as to the limits of what we are going to discuss.

We will focus here on cultures that produce knowledge that might share some of the
general characteristics of the knowledge systems of the ‘first nations’ (such as those in
modern-day Polynesia, Micronesia, and Melanesia). In the spirit of TOK, the questions
of where indigenous knowledge ends and some other kind of knowledge begins, and
whether there is a viable distinction between them at all, are open ones for you to
discuss.

There has been much discussion as to the most useful or accurate term to use for what
we are calling ‘indigenous knowledge’ in this book. Why do you think this is? Some
alternatives are:
• native knowledge • traditional knowledge • folk knowledge
• community knowledge • ethnic knowledge • cultural knowledge
• endogenous knowledge • sustainable knowledge • experiential knowledge
Adapted from Antweiler, 1998

Exercises
1 At this stage in your work, do you think that any of these alternatives might be better? How do
they help you to pin down your pre-conceptions about such people and their knowledge?
2 What might be some of the objections to each of them? What objections do you have?
3 Would it be contradictory to use some of these terms alongside the suggested characteristics of
indigenous knowledge (page 332)?
4 What is the best course of action when there is no linguistic label for something on which
everyone can agree?

Indigenous knowledge systems: example or examples?

In this chapter we will look at a range of examples of indigenous knowledge from
around the world (Figure 11.2). If you are studying indigenous knowledge systems in Figure 11.2 Our destinations
depth as an AOK in your TOK course, you might be taking a similar approach. in the search for understanding
of indigenous knowledge.
Alternatively, your school
might be located in a place or
country where access to a
particular indigenous culture is Tofa
dominant, in which case you Inuit
may want to examine that
particular culture to see the Iroquois
extent to which the knowledge
Tzeltal
system conforms to the ideas
Akan
presented here. Krahô Samburu Polynesians
Inca Kapayó
Kallawaya Gagudju
Shona

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 11 Indigenous knowledge systems

11.2 Scope and applications

Knowledge framework: Scope and applications –

What practical problems can be solved through applying this
knowledge?
Additional framework question: What is the structure of
this type of knowledge?
Indigenous knowledge is local and holistic
While the Polynesian and Micronesian exploration of the Pacific Ocean stretches the
definition of local to its extreme, other examples make the point more strenuously.
The aboriginal people of Kakadu (or Gagudju) in Northern Australia and the Krahô
people of Brazil are two groups whose knowledge of fire management is crucial to how
they interact with their environments. Controlled use of fire allows the production of
food that attracts game animals that can be hunted, as well as preventing spontaneous
fires from spreading to catastrophic effect. This procedural knowledge is adapted to
the particularities of the flora in that region. For example, in Australia, this knowledge
has been recognized as so effective that it has become part of park ranger policy in the
Figure 11.3 Seasonal management of Kakadu National Park. In fact, the timings of fire use are codified in the
calendar for the Kakadu local calendar (Figure 11.3).
Region in the local language.

Andjalem the woolly butt,

starts to flower ???
r???? The best fault trees
nag galight fires
guart to WURRGE andjuidme green plum,
st NG andag yellow plum,
Yamidj the green
grasshopper, calls cold weat
her s andjarrdug red apple,
E eas
GG ut stilol n
on
out that the cheeky ankundal black plum,
s JUN JUL
YE

yams are ready r b sea start to flower

d AU
hu le

AY
o

ho

GU ather seas
M i
m
co

td
G

ry

RRU
we
BANrGms
knock’em dNG
storm sea own

Grass being knocked

??????n?soon la ???????

son

Andjalbido white apple,

st sto

down by storms
NG
GERE

SEP

in flower
P

from the S.E

A

on

bicurr bacaidmen Anboibede water apple,

monitor lizard calls
R

in flower
OCT
A
f mo

from the trees

M
o

Ankunkun leichhardt pine,

pre
s t

Grass seeds knocked

a

in flower and fruit trees

l

GU
N
gg? rain

OV
to the ground by
on
W son
?

FE now in fruit
?

so
?

NU
m avy

heavy rain
a

on
G
se

DEC sto
e
a

n JAN
M
? h

oo EL sea rm
ns
?? ells

E
mo DJ EN son
p

ts ? GU G
ho rr ?
Everything flooded, firegula
start of danbug,
egg time (magpie goose) ain
heavy r???
mag?

Anbiobede
water apple now fruiting
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 • Fire in the Wurrgeng (cold dry season) produces ‘green pick’ for game hunting.
• Fire in the Gurrung (hot dry season) is used to produce a mosaic pattern that
encourages ecological diversity and prevents catastrophic spread of unplanned fires.

The Krahô people of Brazil also cite the effectiveness of fire in ‘cleaning’ the land for
crop cultivation – especially for the production of honey which plays an important
part in their culture – but also for the collection of fruit and various roots. Cleared
land is considered to have enhanced aesthetic qualities as well as affording increased
visibility. Pests can be eliminated by fire, and the resultant ash can be distributed as a
fertilizer. It is clear that there are many advantages of the use of fire, but the power of
this method rests on its systematic use according to established knowledge acquired
over a long period, with a large element of trial and error.

The application of this knowledge is to some extent contextual – restricted to the

features of a specific environment such as flora, fauna and topography. Nevertheless,
it would seem likely that some general principles of fire use could be drawn from the
activities of these communities, and so it might mean that such knowledge is not
entirely local in character. Figure 11.4 Traditional
worldview of the Shona
people of Zimbabwe.
Indigenous knowledge and other knowledge
systems
Micronesian navigation encompasses knowledge that we
Spiritual
might locate in a variety of disciplines – from astronomy to land, ancestors …
meteorology to oceanography to natural history. So it is that
when astronomical data are not available (cloudy sky),
the knowledge system remains effective by relying on
swells and ocean currents. In many cases, indigenous requesting creation
knowledge systems can be shown to bring together guidance
an even broader scope of knowledge. Typically, providing provision
guidance of habitat
such systems offer representations of the
natural, human, and spiritual worlds in
a sort of continuous canvas, allowing totemism
for a web of interactions to be described Natural
Human plants, animals …
and explored. Consider Figure 11.4 and
observe the interactivity between the moral message from spirits
three domains of knowledge for the Shona
people of Zimbabwe.

For the Shona, the human world, the natural world and the spiritual world are linked.
The natural world provides the habitat for the spirits and sends messages from the
spiritual world to the human world. The spiritual world provides guidance,
punishment and blessing to the human world. People therefore have to relate to
both the natural and the spiritual world.

Haverkort, et al. 2011

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 11 Indigenous knowledge systems

Exercises
5 If the situation as described by Haverkort et al. is typical of indigenous knowledge systems, to what
extent do they differ from other AOKs in the TOK programme?
6 What comparisons can be made between indigenous and religious knowledge systems? What is
the connection between them?
7 Note how other AOKs tend to establish territories with boundaries – what is the function of these
boundaries? What is gained and what is lost by erecting them?

There are many examples of interlocking systems of knowledge that are elaborate
responses to local environment. For instance, the Samburu live in the dry conditions
of northern Kenya where drought can be frequent. Consequently, they keep large
populations of cattle to ensure the survival of at least some of the herd, which in turn
creates the need for larger numbers of people for herding. Because this task is allocated
to children, the Samburu society operates on polygamous lines in order to supply the
numbers of herders required. But this results in many young men without wives, so,
to prevent upheaval in the community, such men are dispatched to remote outposts
of the region after a circumcision ritual that is given the highest prestige. Thus,
procedural and propositional knowledge is bound into a set of cultural practices that
dovetail with local circumstances.

With reference again to our list of suggested features of indigenous knowledge

(page 332), we might speculate as to how flexible such a system can be in practice,
as there may be some tension between knowledge that is designed for specific local
conditions and its ability to adapt to change. This is an area of particular interest to
those involved in development issues, which we will touch on later.

Although it is important to focus on present cultures and communities in this

work, we can look briefly at the Inca civilization that flourished before the Spanish
conquest of Peru in the 16th century cast it into sudden decline. Because the Incas
considered their environment to be sacred, they constructed a worldview based on a
set of lines, called ceques, which radiated from their capital of Cuzco in 41 directions
(Figure 11.5). Each ceque connected a number of shrines, or huacas, which could be
natural formations or human constructions. The entire arrangement was divided at a
Figure 11.5 Part of the
world view of the Incas. higher level into four segments of the circle of ceques which corresponded to the parts
of the Inca empire. This system of sacred
geography acted to bring various aspects of
civilization into alignment, as it represented
N the social and political divisions of society,
events from history, and marked significant
celestial occurrences related to the calendar.
Sacsahuaman
As with previous examples, the Inca ceque
system seems to bring together knowledge
Acllahuasi
from what we might regard as distinct
ceque Haucaypta disciplines, and rationalize them into a
Hanan Cuzco
Coricancha holistic and ordered conceptual scheme that
Hurin Cuzco
has wide-ranging applicability within the
Cusipata
confines of the culture that created it.

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 The limitations of knowledge application
In Chapter 3, we discussed various possibilities for knowledge to become increasingly
fragmented. The drive for this specialization in knowledge is partly a result of the sheer
volume of shared knowledge now at our disposal as a species, and hence of the inability
of individuals or even communities to master all of it. But specialization is also motivated
by a desire to produce knowledge that is applicable to all similar situations within the
scope of the discipline. The physicist would be unlikely to be so enthusiastic about his or
her subject if there turned out to be a different set of laws and principles for each planet
in the solar system. The economist would like to think that at least some of his or her
knowledge could be useful to policymakers in faraway lands. The price for this extended
applicability is a degree of abstraction that necessitates the ignoring of some aspects of
local situations. There is an argument that indigenous knowledge systems tend to place
a higher value on the peculiarities of the local context and are less concerned with the
applicability of knowledge beyond the boundaries of the culture that produced it.

However, there exist examples that arguably indicate a desire to transcend such
limitations. Political alliances, such as the confederacy created by the Iroquois peoples
– originally inhabiting parts of New York State in the USA – may satisfy the clamour
for knowledge over a broader area of applicability. The League of Five (and later Six)
Nations established between the 16th and 18th centuries was a triumph of political
organization – there are some who claim that it influenced American ideas of federal
democracy in general during the early years of independence.

Exercises
8 Which aspects of the knowledge involved in Micronesian navigation and in the Inca ceque system
could be described as:
a entirely local
b applicable in different places?
9 How many disciplines from the modern curriculum seem to be integrated into the knowledge in
each of these two examples?
10 Could it be persuasively argued that the holistic nature of indigenous knowledge brings with it a
certain degree of flexibility in the way it is conceived and applied?
11 Consider the graph axes below.
Universally applicable

Adaptable mix of Restricted set of concepts

diverse concepts embodied in universal laws
and methods and theories

Local application only

a Where would you locate on the graph the knowledge systems that have been described in this
chapter so far?
b Can you add any other indigenous system known to you?
c Now where would you place the following disciplines?
i physics
ii economics
iii mathematics
iv literature
v history

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 11
CHALLENGE
YOURSELF
The search for a predictive
theory of smell is interesting
because chemists do not have
a comprehensive theoretical
basis for predicting the smell
of a particular molecule. Thus,
there is still a gap between
direct perceptual experiences
and the deeper theoretical
explanation of them. You can
research the work of Luca
Turin in this area.
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Indigenous knowledge systems
The French sociologist Bruno Latour has created a very similar conceptual scheme –
here described with reference to our graph axes on the previous page.
• ‘Immutable mobile’ – This is knowledge arising from strictly tried-and-tested
methods and findings that can be universally applied; such knowledge would be
located in the upper right quadrant.
• ‘Mutable immobile’ – This is knowledge arising from a diverse mixture of adaptable
methods and findings that are applicable only in unique local environments; this
knowledge is to be found in the lower left quadrant.
Exercises
12 What are the advantages and drawbacks associated with ‘immutable mobile’ and ‘mutable
immobile’ knowledge?
13 Have you placed any knowledge in the bottom right or the top left quadrants? If so, why? Can you
describe it? Might there be different problems with such knowledge?
11.3 Concepts and methodology
Knowledge framework: Language and concepts –
What are the roles of the key concepts and key terms that
provide the building blocks for knowledge in this area?
Knowledge framework: Methodology –
What are the methods or procedures used in this area and
what is it about these methods that generates knowledge?
Indigenous knowledge is ‘concrete’ and empirical
In the 1960s, the French anthropologist Claude Lévi–Strauss hypothesized two distinct
modes of thought that can be illustrated in the following example – a version of which
he himself employed. Through the processes of sense perception alone, using the nose
and the relevant parts of the brain, we can detect odorants, experience them as smells,
and even classify these smell experiences into groups. Hence we might place the smells
of lavender, peach, and banana into the same category – a different category from the
one to which we ascribe vanilla and cinnamon (Table 11.1). Lévi–Strauss labelled this
procedure the ‘science of the concrete’ – engaging the powers of sense perception and
the basic rational process of categorization.
With the development of analytical chemistry, it turns out that the former group
of odorants are all esters and the latter are aldehydes – thus, the knowledge gained
through sense perception alone is borne out at a deeper theoretical level. This kind of
knowledge is clearly dependent on the employment of a battery of new concepts that
are available to the chemist – to do with bonding, functional groups, and so on.
Lévi–Strauss called these two ways of finding out the same thing (in this case)
‘untamed’ and ‘domesticated’ thought, and maintained that all of us possess the
faculties to undertake both types, although some activities call on one mode much
more strongly than the other. It was his contention that ‘domesticated’ thought has
come to dominate the modern condition, except in the field of the arts.
04/03/2014 14:57
 Table 11.1 Untamed and
Common name Chemical name Chemical structure domesticated thought
lavender linalyl acetate (an ester) O

banana lisoamyl acetate (an ester) O

O
peach linalyl butyrate (an ester) O

vanilla vanillin (an aldehyde) O H

CH2
O
OH
cinnamon cinnamaldehyde (an O
aldehyde)
H

Given the fact that the kind of modern theoretical science exemplified by analytical
chemistry, with all of its laboratories and scholarly sophistication, is not evident in
indigenous knowledge systems, would we be justified in claiming that such systems
are predominantly ‘concrete’ in nature? This would imply that sense perception has
a key role to play in indigenous knowledge, which we could describe as being highly
empirical. It would imply that the recognized links between causes and effects are
relatively simple in nature, and they do not make use of theoretical representations
as a way of elucidating the precise mechanisms that are responsible. This description
would seem to outline a highly pragmatic conception of knowledge – what matters is
what works – rather than knowing the why.

Ethnobiology
It is true that sometimes causal connections are left only partially examined in
knowledge as a whole. This does not necessarily hinder the usefulness of that
knowledge, although it may limit its development. For example, in West Africa, the
baobab tree (we met this tree in a proverb, Chapter 3, page 66) is an important source
of food and building materials, as well as shelter. Extensive studies have shown the
ability of people from this region (particularly older women) to link observable traits
(appearance of leaves, seeds, etc.) with the characteristics that would need further
investigation and might interfere with the integrity of the tree (extracting pulp for
tasting). We are now entering the field of ethnobiology (Figure 11.6, overleaf).

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 11 Indigenous knowledge systems

hairy leaves tasteless

tardy capsule maturity sweet pulp
soft seeds no fruit production
Figure 11.6 Baobab
slimy pulp bad taste
characteristics.
round capsules high pulp yield
scratched capsules sweet pulp

The mechanisms that relate leaf hairiness to tastelessness, seed softness to lack of
fruit production, and so on, are unknown, but presumably could be elucidated by
controlled investigation resulting in a theoretical frame of explanation. How useful
would this extra layer of knowledge be?

Nevertheless, causal relations are often examined in detail, with distinctions and
explanations that differ from those likely to be invoked by people of a scientific
disposition. In this passage, the Ghanaian philosopher Kwame Gyekye (1995) explores
a typical case from the Akan peoples of Ghana.

The occurrences that engage [the attention of Akans] are those that they regard as
extraordinary or contingent occurrences that are held to fall outside the course of
nature and so are taken to be exceptions to the laws of nature. [...] Some examples
might be an unusually long period of drought, a tree falling and killing a farmer on
his way to the farm, a pregnancy that extends much beyond a period of nine months,
a person dying from a snakebite, a person being afflicted by a certain kind of disease,
a person being accidentally shot to death by a hunter, and so on. Such occurrences
have certain characteristics: they are infrequent [...], discrete and isolated; they
appear to be puzzling, bizarre and incomprehensible [...]. It is not that Akans do not
know that a falling tree can kill a person or that certain diseases can be fatal. In such
situations, the question the Akan poses is not ‘Why did the falling tree kill him?’ but
‘Why did that tree fall at that particular time and kill that particular person?’. [...]
In an Akan community, if a falling tree kills a man, or if a man dies in a car accident
or from a snakebite, the cause of the death would generally be thought to be a spirit.
A purely scientific or naturalistic explanation would not suffice, because a snakebite
or car accident does not always result in death. For the Akan, then, a purely scientific
or naturalistic explanation of natural events presupposes an absolute regularity of
uniformity in nature. But such an absolute uniformity is subverted by the existence
of irregular, abnormal occurrences.

The Tzeltal are people of Mayan descent who live in Mexico. Recent scientific work
has shown that their knowledge of local butterflies was more advanced than that of
mainstream biology. In one notable case, taxonomists claimed that the population
of the two-barred flasher butterfly comprised a single species, while it was noted
that the Tzeltal possessed a sophisticated vocabulary for describing differences.

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 Their classification was based on observable traits of larvae
– the stage in the life cycle of most importance to the Tzeltal
because of the negative impact they have on the crops.
Only in recent years, with the advent of gene analysis at the
molecular level, has it emerged that the Tzeltal were closer
to the truth – with the recognition that there are at least ten
sub-groups that do not freely interbreed, forming what is
technically called a species complex.

What can we learn from this? The Tzeltal have not had the
benefit of harnessing the technology for DNA analysis but
they have still succeeded in constructing more accurate
knowledge than biologists achieved with the traditional
methods of taxonomy. This indigenous knowledge is
understood as tightly connected to its utility – sharpening
the perceptual faculty in a direction obviously linked to
usage. This Tzeltal knowledge is highly empirical, but does
it help us in our quest to verify or falsify the other claims for indigenous knowledge on Agriculture is at the heart of
the Tzeltal’s way of life, leading
page 332? them to observe natural
phenomena unknown to
Exercises scientists until recently.
14 Does the above example support the idea that indigenous knowledge is primarily local?
15 Is it an example of knowledge of a holistic character?
16 Do you think it is an illustration of concrete thinking?

A somewhat similar example comes from Brazil and the Kapayó people. Theirs is
a culture that revolves around bees and the products that they provide. According
to Posey (1983), they have a complex taxonomy of different types of bee – with
vocabulary that describes them:
• by behaviour (docile, stinging, biting, blistering)
• by ecozone (campo, forest, mountain, etc.)
• by nest type (height, shape, size, etc.)
• by location within ecozone (in tree, earth, vines, etc.)
• by morphology (colour, markings, size, etc.).

There is a near 90% correlation between the taxonomy of the Kapayó and that
developed by field biologists in the area. There are also rituals that connect the harvest
of honey to the spiritual realm. But what is perhaps particularly striking is the way
that hats are constructed out of beeswax to model key parts and aspects of the Kapayó
universe, including cardinal directions, the daily cycle of day and night, the village and
the field, the Sun and the Moon, and so on.

Exercise
17 Does it appear that the Kapayó knowledge system might be strongly:
a local
b empirical
c holistic
d concrete?

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 11 Indigenous knowledge systems

Language and links to personal

11.4 knowledge
Knowledge framework: Language and concepts –
What role does language play in the accumulation of
knowledge in this area?
Knowledge framework: Links to personal knowledge –
What is the nature of the contribution of individuals to this area?
Knowledge question
1 How might shared knowledge in indigenous knowledge systems differ in character from shared
knowledge in other AOKs?

Indigenous knowledge is often oral knowledge

What is to be learned from the fact that most of the development of indigenous
knowledge systems has taken place without the use of written script? What might be
the implications for shared knowledge in such a context? Might these implications
shed any light on the other aspects of indigenous knowledge that we have been
discussing? More broadly, in what ways do oral and written cultures create different
environments for shared knowledge (Figure 11.7)? Can you identify more specific
questions that could be posed about these issues?

Figure 11.7 Different shared knowledge

environments for shared Oral culture Written culture
knowledge.
Perhaps some of the following features and questions emerged from your answers.
• Fidelity – How accurately can the knowledge be stored and transmitted?
• Access – To whom is the knowledge available?
• Acknowledgement – How, if at all, are individuals recognized as producers of knowledge?
• Ownership – To whom does the knowledge ultimately belong?
• Interrogation – How easily can the knowledge be questioned or challenged?

It is not too difficult to list some of the dangers to cultures that continue to depend on
oral storage and transmission. How do these dangers relate to personal knowledge?
These kinds of issues are of great interest to American professor of linguistics David
Harrison, who has drawn attention to some of the examples discussed in this chapter,
including those below.

One interesting case study related to these questions is that of the Kallawaya people
of Bolivia. Inheritors of the herbalist traditions of the Inca empire mentioned earlier,
the Kallawaya have succeeded in encoding their specialist knowledge of thousands of
medicinal plants for several centuries in a language that remains unknown to outsiders
– even to certain classes of their own society. How successful in principle do you think
this strategy might be in assuring desirable answers to the questions above? It would
seem likely that it has had an impact on fidelity of knowledge, and may offer a productive
prototype for what we might call collective ownership, even if individual contributions
are not preserved as such. Legally-backed acknowledgement and restricted access to
the knowledge may allow those who own it to extract proper recompense from others
who wish to make use of it – indigenous knowledge systems have in many cases been
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 plundered by outsiders because it is easy to do so in the absence of the kind of safeguards
that accrue from the ways that written knowledge is codified.

On the other hand, members of oral cultures sometimes point out that spoken
knowledge is easier to interrogate because those who offer it are immediately
available for discussion. Words in a book just sit there – passively – but the spoken
word is alive. However, spoken words can be alive only in the presence of those who
can speak them. Out of approximately 7000 languages alive today in the world, it is
estimated that perhaps half of them will not outlast this century. The vast majority
of such languages are highly localized and hence the ongoing extinction will have a
disproportionate effect on indigenous knowledge. For example, the language of the
Tofa people of Siberia is already at risk of falling out of use – it is no longer taught
to children, and is thus almost certainly doomed as new generations gravitate to
Russian. Latest estimates put the number of speakers at less than 100. The loss of the
Tuvan language will mean much more than a slight reduction in the world’s linguistic
diversity. As has been discovered in many other instances, language can evolve in
ways that reference what seem to be disparate aspects of the local environment,
making connections that would seem natural to its speakers but elude outsiders. For
example, descriptions of actions may be tied to geographical landmarks or directions;
habits encoded in myths and stories. The extinction of a language is followed by an
unavoidable cultural amnesia, for which a remedy no longer exists. Soon the Tofa
will have no more actively used vocabulary of reindeer types by age, sex, fertility, or
rideability, and no one to sing songs of milking, herding, hunting, or the spirit world.

Exercise
18 Do you agree with the above paragraph about the value of multiple languages and the need to try
to preserve them? Why or why not?

11.5 Historical development

Knowledge framework: Historical development –

How has the history of this area led to its current form?
Additional framework question: What is its relation to the
history of other areas of knowledge?
Indigenous knowledge privileges a different way
of thinking?
The history of Western anthropology is littered with attempts to draw distinctions
between different ways of thinking in order to explain the alleged differences between
cultural groups. These ideas need to be examined critically and with great care. We
have already met the ideas of Claude Lévi–Strauss, who asserted that a major contrast
between indigenous and Western people was the degree to which they relied on the
tools of sense perception and theorizing. Lévi–Strauss further suggested that thinking
in indigenous cultures is primarily symbolic and not truly ‘conceptual’ in nature.
This does not seem to stand up to scrutiny. Witness, for example, the rich conceptual
scheme found in Ashanti culture in Ghana (Ashantis belong to the wider Akan group
mentioned earlier), in which a society without a written language developed a highly
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 11 Indigenous knowledge systems

Akoko nan tia ba, na ennkum no. Parenthood effective alternative in the form of
The hen treads upon its chicks but does Care adinkra symbols. Many of these are
AKOKO NAN
not intend to kill them. Tenderness inspired by items from the natural
Protection world such as animals or plants,
Odenkyem da nsuo, mu, nso onnhome Adaptability but they convey a rich repertoire
ODENKYEM nsuo, ohome nframa. Prudence of concepts that transcend their
The crocodile lives in water but breathes air. origins. In the words of the Ghanaian
philosopher Kwame Anthony
Adwera nsuo, wo ne nkwansuo, nsu Purity Appiah (1993), [adinkra symbols]
korogyenn a wohuru nso wonhye. Sanctity
ADWERA were one of the means in a pre-literate
Water of life – you are the crystal clean Chastity
water that boils but does not burn. Cleanliness society for supporting the transmission of
a complex and nuanced body of practice
Osram mmfiti preko nntwareman. Patience
and belief. In many cases, they are
OSRAM It takes the moon some time to go around Understanding
the earth. handy summaries of proverbs and
provide an efficient way of storing
Se wo were fin a wo sankofa a yennkye. Wisdom and transmitting important social
SANKOFA It is not a taboo to return to fetch something Learning form knowledge (Figure 11.8).
you forgot earlier. the past
A further difficulty with pre-
literate cultures is the paucity of
Figure 11.8 Adinkra
evidence for tracing historical development. In many cases, this may make it easier to
symbols and their meanings. speculate in ways that are not accurate, and to allow unexamined assumptions to creep
into conclusions. Nevertheless, it is important to consider divergent views on such
matters. Another Ghanaian philosopher – Kwasi Wiredu – has been less reticent than
Lévi–Strauss in positing a timeline of development in societies. Here, he writes with
particular reference to Africa:

[I]t is a matter of [...] importance to distinguish between traditional, that is,

pre-scientific, spiritistic thought and modern scientific thought by means of clearly
articulated criteria. [...]
Unfortunately, instead of seeing the non-scientific characteristics of African
traditional thought as typifying traditional thought in general, Westerners have
tended to take them as defining a peculiarly African way of thinking. [...] One
consequence is that many Westerners have gone about with an exaggerated notion of
the differences between Africans and the peoples of the West. [...] Nevertheless, since
traditional thought is inferior to modern science-oriented thought in some obvious
and important respects, some Western liberals have apparently had to think hard in
order to protect themselves against conceiving of Africans as intellectually inferior.
Another ill effect relates to the self images of Africans themselves. Partly through the
influence of Western anthropology and partly through insufficient critical reflection on
the contemporary African situation, many Africans are apt to identify African thought
with traditional African thought. The result has not been beneficial to the movement for
modernization, usually championed by the very same Africans. These Africans have
been in the habit of calling loudly, even stridently, for the cultivation of an African
authenticity or personality. True, when such a call is not merely a political slogan, it is
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 motivated by a genuine desire to preserve the indigenous culture of peoples whose
confidence in themselves has been undermined by colonialism. But the traditional and
non-literate character of this culture enabled sparse groups of Europeans to subjugate
large masses of African populations and keep them in colonial subjection for many long
years; even now, it makes them a prey to neo-colonialism.

Wiredu, 1997

Exercises
19 Summarize what you think Wiredu is claiming about how thinking develops in society.
20 Do you think Kwame Gyekye’s comments on page 340 support this view?
21 How is Wiredu’s view different from that offered by Lévi–Strauss?
22 What is at stake here regarding knowledge in different societies? Whose view seems more likely to you?

Perhaps your response is that both Lévi-Strauss and Wiredu are wrong, and they have
fallen for the temptation to create dichotomies where none really exist in the world
(Table 11.2). If so, what would you suggest instead?

Table 11.2 Are these

Thought type 1
Model 1 (based on Untamed: thinking close to
Levi–strauss) sense perceptions, ‘concrete
logic’, direct analogy
Thought type 2
dichotomies real?
Domesticated: scientific,
theoretical, abstracted from
sense perception, conceptual

Model 2 (based on Pre-scientific: agentic* Rational inquiry, empirical

Wiredu) causation, superstitious, static, causation, application of
dominated by authority concepts

*Agentic – causation ascribed to animate forces, including spiritual.

Investigating the depth of knowledge differences

between cultures
As we are starting to see, the study of thinking and the way in which it might shape
knowledge and how it is constructed in different cultures can lead us toward larger
questions concerning human knowledge as a whole. How deep do the differences that
we might discern between different peoples run? This is a very contentious issue – one
that has exercised many minds over the course of intellectual history. Consider the
following four comments on the nature of ‘African thought’.

Quotation A

Do not let us propound to primitives questions which escape their mentality, posed
in terms involving a system of metaphysics of which they have not the remotest
idea. Let us avoid asking them how they solve problems that they have never even
considered. Let us not try to discover in [their] representations the distinction we
make between soul and body. On the contrary, let us endeavour to grasp them
without distorting them … and not force them into the framework which befits our
own concepts.
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 11 Indigenous knowledge systems

Quotation B

From our ancestors, we have inherited our own method of knowledge … In contrast
to the classical European, the [...] African does not draw a line between himself and
the object; he does not hold it at a distance, nor does he merely look at it and analyse
it … he takes it vibrant in his hands, careful not to kill or fix it. He touches it, feels it,
smells it … He does not assimilate; he is assimilated. He lives a common life with the
Other; he lives in a symbiosis.

Quotation C

In our traditional life we do argue and we do evaluate arguments both with respect
to their validity and soundness. In their disputations our elders are even wont to
enunciate fundamental logical principles such as the laws of non-contradiction (viz.
nothing is both the case and not the case) and excluded middle (viz. something is
either the case or not the case). For example, among the Akans of Ghana inconsistent
talk before any group of elders would be likely to invite the reminder that ‘Nokware
mu nni abra’, literally, there is no conflict in truth, which, evidently, is an invocation
of the principle of non-contradiction.

Quotation D

We know that Africans have thought about the universe longer than any other
people. The people of the world have been black longer than any other color. In fact
philosophy itself originated in Africa and the first philosophers in the world were
Africans. The African tradition is intertwined with the earliest thought. Yet from the
beginning of Europe’s interest in Africa the European writers referred to ancient
African works as ‘Wisdom Literature’, in an effort to negatively distinguish African
thinking from European thinking.

Exercises
23 Now reconcile these four excerpts with particular positions on the chart below. The descriptions
beside the axes refer to what the contributors think about Africa in comparison with the West.
How Africa compares superior celebrated liberated
with the West according
to four different authors.
Value

same different

Value

Fact
inferior derided oppressed

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 Exercises
24 What are the implications and dangers of adhering to each of the following positions?
a In every society, methods of thinking evolve along the same pathway, and knowledge is ever
more successfully produced. Some societies are further along this timeline than others.
b People from different societies have quite different methods of thinking, resulting in the
production of different knowledge, or the same knowledge by different means.
25 Are there any assumptions about African and Western knowledge built into the basic layout of the
above diagram?

These are the sources for the four quotations: To see the online source
• Quotation A: Lucien Lévi-Brühl, France of these quotations, go
to www.pearsonhotlinks.
• Quotation B: Léopold Senghor, Senegal
co.uk insert the ISBN or
• Quotation C: Kwasi Wiredu, Ghana title from this book and
• Quotation D: Molefe Kete Asante, USA. click on weblinks 11.1
to 11.4.
Does knowledge of the authors make a difference to how you interpret what they have to say?

Modern developments in biology, neuroscience, and psychology have provided strong

evidence that many human attributes are shared at a deep genetic, structural, and
cognitive level. It is not so easy nowadays to claim that different ethnic groups build
knowledge in fundamentally different ways. Nevertheless, the influence of culture as
a response to specific environments must still be taken into account, as shown by the
diversity of indigenous knowledge systems around the world.

11.6 Development issues

Most of the world’s primary health needs are serviced by traditional medicine based
on herbal and other products that have never seen the inside of a pharmacological
laboratory. Most of the world’s fishing and agricultural activities are based on
methods that arise from continually refined traditional practices rather than the direct CHALLENGE
application of what we would call scientific findings. YOURSELF
Make an analysis of terms
It is also for these kinds of reason that the study of indigenous procedural knowledge in different languages for
has become central to the work of development agencies intent on boosting food ‘knowledge’ – how many
production, encouraging sound environmental practices, or responding to emergency of them also encompass
‘wisdom’ or at least allude
and disaster. The words for knowledge in many indigenous languages translate back as
to it?
closer to ‘wisdom’ rather than ‘knowledge’ (for example, nyansa in the Akan languages
of Ghana) – what implication can you draw from this?

In this highly practical area, it is essential that indigenous knowledge systems are studied
and appreciated for what they are and what they have achieved. Failure to do this can lead to
disaster. The communities that live around Lake Turkana in northern Kenya are pastoralists.
Despite the stocks to be found in the lake, local people have very little interest in fishing.

‘If you fish it means you are poor because you have no livestock’, said Philip
Ayane, 22, who lives in the remote village of Nandapal. ‘Mostly, it is people who
have lost everything to drought who go fishing, when there’s no other choice.’

Cocks, 2006
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 11 Indigenous knowledge systems

Nevertheless, the Norwegian government went ahead and funded the production of a
fish-freezing factory on the edge of the lake – a facility that has subsequently fallen into
disrepair and disuse.

‘It was the old top-bottom approach’, said Cheanati Wasike, government fisheries
officer for Lake Turkana. ‘The lake was identified by outsiders as a resource but they
never consulted the Turkana, never asked them what they thought of fishing it.’

Cocks, 2006

To learn more about
Wade Davis’s views
and the biosphere
and ethnosphere, visit
pearsonhotlinks.com,
enter the title or ISBN
of this book and select
weblink 11.5.
CHALLENGE
YOURSELF
How far can we push this
comparison between
the biosphere and the
ethnosphere? Contrast the
view of Wade Davis with what
he claims Jared Diamond
thinks in his review of
Diamond’s work. What might
be meant by geographical
determinism and cultural
relativism?
This is one simple example of many that can be cited around the world – cases which
illustrate anything from a lack of consultation to a complete disregard for the value of
knowledge built and applied in the very context in which the outside intervention is
intended to succeed.
The Canadian anthropologist Wade Davis, whom we met earlier, has used the concept of
the biosphere in order to promote the idea of a corresponding ethnosphere – suggesting
that we should pay equal attention to the dynamics of the biological and cultural
worlds, although this is a distinction that many indigenous societies might not make.
Local cultures thrive because they develop sustainable relationships with their local
environments, and it makes no sense to ignore the knowledge that has supported and
nourished the success of this arrangement. But the reasons for studying indigenous
knowledge systems go beyond straightforward practical matters, important though they
undoubtedly are. Many people recognize the value of an appreciation of the diversity
of knowledge and the range of possible perspectives from which understanding can be
achieved. This recognition often brings with it a welcome sense of humility.
As we reach the end of this chapter, it is worth reprising Exercise 1 on page 333,
concerning the labels we might choose for what we are calling in TOK ‘indigenous
knowledge’. Have you changed your mind about any of these?
Many people in the world live with multiple layers of knowledge, with a superstructure
of Western education resting on indigenous foundations. Often the differences
between them can be reconciled; and sometimes they must be separated by a sort of
mental compartmentalization in order to avoid conflict or contradiction. The march
of globalization and the expansion of development projects can only create more
situations in which such ‘knowledge dissonance’ will have to be addressed.

Ideal knower: Tupaia

When Captain Cook reached the islands of the Pacific, he was confronted by the brute
fact that local people could navigate with great accuracy in the absence of the tools
considered essential by Western sailors. His initial scepticism was eventually tempered
by curiosity, and he invited the navigator Tupaia to join him on HMS Endeavour as he
explored the area.

Captain Cook was extraordinarily lucky. Not only was Tupaia highly skilled in
astronomy, navigation, and meteorology, but he was an expert in the geography of
the Pacific, able to name directional stars and predict landfalls and weather. At any

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 stage in the convoluted course of the voyage, including in the East Indies, he was able
without hesitation to point unerringly to the position of distant Tahiti. He even drew
a chart of the Pacific, which encompassed every major group in Polynesia and
extended more than 2500 miles from the Marquesas to Rotuma and Fiji. In normal
times such privileged knowledge of currents, weather patterns, geography, and
astronomy would never have been revealed to anyone outside Tupaia’s select group.
But, as an exile . . . and a man who had boarded the British ship to evade capture and
sacrifice by his enemies . . . the navigator–priest was willing to share this secret lore.
Tupaia was also the ship’s translator, able to communicate with all the Polynesian
people they met, including New Zealand Maori. As a noble member of the arioi sect,
which was going through its greatest flowering at the time, and was famous for its
gifted orators, artists, actors, dancers, and lovers, Tupaia commanded awe and respect
wherever he went.

Druett, personal website

Ideal knowers: the Inuit

Some might claim a special place among indigenous peoples for the Inuit. If one of
the characteristics of indigenous knowledge systems is mastery of the locality, then
the ability to live in such an inhospitable environment must count as a particularly
noteworthy achievement. Living largely above the tree line in Canada, Alaska,
Greenland, and Siberia, the Inuit are unable to cultivate plants and thus rely on a diet
dominated by large animals acquired by hunting.

The harshness of the environment confers a very high value on knowledge of Arctic
ecology, as failure to learn or apply it can have catastrophic consequences for the
individuals or communities involved. The sophistication of Inuit knowledge of this
kind has come to be appreciated by itinerant outsiders, such as scientists, whose work
takes them to the same areas.

Efforts to accommodate Inuit claims to land

in Canada during the 1990s resulted in an
agreement between federal government and
Inuit communities that eventually gave birth
to Nunavut Territory with jurisdiction over its
own area. The political nature of these events
motivated the new territorial government
to reflect in a comprehensive fashion on
Inuit knowledge – not just in terms of the
practicalities of life in the Arctic but more
widely in terms of indigenous principles,
values, precepts and beliefs, and the nature
of the language in which such things are
expressed. The result was the consolidation
of what is now called Inuit Qaujimajatuqangit
– a concept that addresses not only the
preservation of social and environmental
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 11 Indigenous knowledge systems

knowledge but its promotion in ways that protect and advance it within the political
sphere.

So on one hand, a description of Qaujimajatuqangit as knowledge might look like this:

• a set of practical truisms about society, human nature, and experience passed on
orally
• knowledge of country that covers weather patterns, seasonal cycles, ecology, wildlife,
and use of resources
• knowledge as holistic, dynamic, and cumulative
• learning through observing, doing, and experience.
adapted from Arnakak, 2001

And then on the other, at a deeper attitudinal level, expressed in the Inuktitut language:
• Pijitsirniq → using power to serve others
• Aajiiqatigiingniq → respecting differences and seeking consensus
• AvatimikKamattiarniq → stewardship of environment, holistic approach
• Qanuqtuurunnarniq → problem-solving, creative improvization
• Pilimmaksarniq → skill/knowledge acquisition through practice
• Papattiniq → guardianship of that which one does not own
• Piliriqatigiingniq → cooperative work for common purpose.
adapted from Wenzel, 2004

It is worth comparing these concepts with the suggested characteristics of indigenous

knowledge as a whole on page 332. Although the question of the degree to which these
features are shared by indigenous knowledge systems is still open, there does seem to
be some strong congruence with the Inuit example.

In the globalizing world of the 21st century, with the prominence of development
issues in public discourse, it might be that the experiences of the Inuit in Canada can
act as an example as to how other indigenous communities can protect and advance
their knowledge systems in the face of powerful forces arrayed against them. In this
way, the value that accrues from the diversity of approaches to knowing can be
preserved for future times and generations. This value might be expressed as a desire
for plurality for its own sake, or we may find as a species that alternative ways of
thinking and knowing are essential to our own survival and prosperity.

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