Title

Author
Dr. S.B.Naseem

Abstract
Bangladesh is an overwhelmingly agricultural country and society is dominated by the
profession. In this country, the natural resources (NR) researchers have comfortably placed
themselves away from the common farmers' reach.  The NR scientists after getting scientific
education in agriculture are getting directly involved in different policy planning meetings,
dialogues with different scientific and literate communities and implementation of finely-tuned
technologies that are all aimed towards the development of agriculture and farmers of the
country. But, unfortunately, in the process, they are vastly ignoring farmers' own aspiration,
culture, tradition, age-old knowledge and beliefs. The result is obvious, short term progress in
crop production was attained but the gain could not be sustained.

Natural resource scientists tend to believe that their approach is purely scientific and the
farmers' knowledge is non-scientific and is based on traditional faiths that have no significant
importance in the age of modern-day scientific advancement.   Some times as a convention and
as warranted by different developmental programmes the NR scientists incline towards learning
farmers' local knowledge but they fail to completely realize its meaning and relevance to such
development efforts as they stay isolated from the local environment and the people.  The
researchers of natural science with background of modern education readily get influenced by
westernized culture and start craving for urban life style which either consciously or
unconsciously put them against the normal heritage, culture and traditions of rural people.  In
Bangladesh the problem of understanding each other's  views is more acute than many other
countries.  Here the NR researchers are totally absorbed with their desired short term goals and
preferences thus keep a blind eye on the world beyond. They fail to take account of the fact
they the local farmers for being their roots imbedded in that particular locality could provide
very useful information needed for scientific exploration of theOUTSIDER-ONE TIMER
researchers.  For example an agronomist thinks increased dosages of chemical fertilizers are
the major contributors to high crop yield, but he or she disregard other socio-cultural
constraints affecting the adoption of high input technologies. On top of this, many NR
researchers consider IK as native tales, proverbs, sayings of some rural illiterates that are
mostly devoid of any scientific foundation or signification. Thus, in this country, many
development programmes that were conceived as very scientific and well planned ended up as
failures since those programmes were either planned at city based office head quarters by high-
tech personnel and/or those did not listen to those local stupid persons living out there in rural
areas.

One may recall the recommendations of the 1993 UN earth summit, agenda 21, where it was
explicitly spelled out that for interventions in support of sustainable agriculture production,
among few other points, we have to exploit the synergism of indigenous knowledge with
modern science. So increased thrust must be given to incorporate IK in the development
process of sustainable agriculture production in the country.  This paper describes the conflicts
and complimentarities between IK and NR for sustainable agricultural production in the
country.








Title
Represent ion, Simulation, Appropriation and Invention: Anthropological
Conventions and Local Knowledge

Author
Michael Fischer
University of Kent

Abstract
'Culture' and 'Indigenous Knowledge' are concepts developed by anthropologists over the
past century or so that have recently been appropriated and used in ways never envisioned by
anthropologists, some of which contravene the data and models used by anthropologists to
develop the concepts. It would be fair to say that initially anthropologists welcomed  
little evidence to support the principal applied threads developed in 'critical' politics and
economic development.

Anthropologists have an opportunity, and an obligation, to clarify and refine both concepts in
the context of these misappropriations, and to clarify them for what they are, anthropological
inventions used to enhance understanding, not to define movable property or motivate a new
form of race (and racism).

Using case material from recent research in Pakistan, Turkey, Cook Islands and Cameroon I
explore several models which are intended to reflect the relationship between culture,
knowledge and behaviour in the context of social and economic change.








Authors
M I Zuberi, G P Ghosh, P Dixon and Paul Sillitoe, DFID- SEM Project, Ujankhalsi, PO
Durgapur, Rajshahi, Bangladesh. e-mail : zuberi@drik.bgd.toolnet.org

Title
The demand for action research to facilitate participation: an example from Bangladesh

Abstract
In Bangladesh , more than 80 % of the 120 million, live in rural communities and consist of
very poor farmers/farm laborers, their livelihood traditionally depending on subsistence
agriculture, and utilization of local natural resources. The life-style of the rural poor still
involves the traditional practices based on indigenous knowledge. Although the forces of
centralized eonomic development and modern knowledge are increasingly influencing and
changing the livelihood strategies. In this complex transitional socio-economic background, the
majority of the rural poor confront scores of unfamiliar forces and crises in their adjustment
processes between traditional and modern ways of life.

The recent trends in research and development to understand the indigenous knowledge and
traditional systems and to utilize this understanding for sustainable development have created a
much needed opportunity to study this struggle for livelihood of the poor villagers and to
improve their coping strategies. While the local natural and social scientists have important
insights on the social context of rural Bangladesh, there is an unfortunate lack of systematic
theoretical and methodological training to study a host of complex issues. Mechanisms are
developed to provide opportunities for the local and foreign researchers to interact closely and
develop joint research ventures. New methodologies and working set-ups are to be adopted to
bring the foreign and local social and natural scientists and the village communities in a
coherent team for action research to facilitate participation in decision making.
This multidisciplinary collaboration itself generates many problems often difficult to resolve.
There are many conceptual and methodological gaps which the foreign and local scientists need
to attend. One of the more apparent is the difference in attitude and method of the social
scientists with their natural scientist partners. Moreover, the rapport building between the
researchers and the village communities require time and effort, the top down practices of many
government and non-government organizations have already orient the rural poor to expect
elitist solutions to their problems. A cultural reorientation of the rural poor along the line of a
participatory framework is an imperative. But this gives rise to another important issue, the
question of cultural identity, how much important it is to the poor villagers to adopt modern
knowledge and technology, given their very different socio-economic environment which is
seldom brought under the rigors of scientific analysis.
The identification of indigenous knowledge or traditional practice is another problem, even the
local scientists often fail to identify or access to the poor farmers' knowledge and practices.
Often, to the researchers, the poor farmers' livelihood activities or strategies are too trivial to
consider. Sometimes the farmers themselves consider many of their knowledge not worth
mentioning or demonstrating. The women's knowledge and practices are often totally ignored.
There is also an epistemological confusion between scientific and traditional knowledge, both
on the part of the researcher and the farmer. In order to revitalize and adopt indigenous
knowledge for sustainable development, it is important to identify its distinction from formal
scientific knowledge.
Last, but not the least, while sustained scholarly / practical efforts are needed to address these
problems, as Bangladeshi researchers in a multidisciplinary project participated by several
foreign researchers, we would like to contribute to these efforts.








Title
UNDERSTANDING INDIGENOUS KNOWLEDGE AND TECHNOLOGIES OF
AFRICAN PASTORALISTS.

Author
Dr. J. Gefu
National Animal Production Research Institute, Ahmadu Bello University, Private Mail Bag
1096, Zaria, Nigeria. Fax: (234)62-235-048; Tel: (234) 69-50300;  E-mail:
jogefu@abu.edu.ng, o.ajayi@cgnet.com

Abstract
Ruminant livestock production occupies an important place in the lives of Africans, majority of
whom are rural dwellers. For many communities, livestock production is a way of life which
has been handed down from one generation to another. In the process of their daily livestock
activities, a sizeable wealth of knowledge has been accumulated on matters relating to animal
health and management. Such knowledge had been effectively used in coping with animal
health problems long before contacts with Western veterinary science although little systematic
study of the system has been undertaken. The advent of modernization in the wake of the
different colonial experiences brought with it an orientation held by livestock producers of the
superiority of western animal health delivery system. However, in the wake of economic
downturn experienced by African nations, there has been  a   turn-around in the utilization of
indigenous knowledge and technologies, especially in the livestock sub-sector. This paper
highlights the existence of a wealth of indigenous knowledge of animal health management
among African pastoral communities. It presents specific instances where such knowledge
have been  packaged' into technologies in coping with animal health problems. The paper
discusses the need to blend indigenous knowledge  with modern scientific evidence to produce
technologies which are relevant, affordable and sustainable in an African setting. Salient
methodological issues which could facilitate sustainable research and development endeavours
are discussed. The concept of  negotiated development' (among other tenets) as a
methodological and an analytical tool for properly contexualizing animal health care delivery
among the rural poor will greatly enhance animal productivity as technologies that closely
match the local conditions and circumstances would be jointly identified by the pastoralist and
the change agent.

KEYWORDS: Indigenous knowledge, ethnoveterinary practice, pastoralists, Africa.