Culture’s silenced exiles

Detail from a photograph of Toda men, from ‘An account of the primitive tribes and monuments of the Nilagiris’, James Wilkinson Breeks, 1873

FIVE WEEKS after Italy imposed a lock down on its citizens, the United Nations on 15 April 2020, which is ‘World Art Day’, explained that “with billions of people either in lockdown or on the front lines battling the covid19 pandemic”, the day picked to celebrate world art (the birth anniversary of Leonardo da Vinci) “is a timely reminder that art has the power to unite and connect in times of crisis”.

The agencies of the United Nations system have for over seven decades busied themselves, when not pondering or influencing the fates of humanity, with inventing days, years and even decades for all sorts of projects and concepts: environment, education, the girl child, oceans, AIDS, indigenous peoples, Africa, science and so on. Since these demand sometimes lengthy preparations for worldwide events for a particular day, or even better, for a specially designated year, they are popular with UN agencies for their ability to swell budgets.

Like many other messages from the UN and its agencies about its celebratory days and periods, the message that accompanied World Art Day 2020 was maternally saccharine. “Throughout self-isolation, art has nonetheless been flourishing. Pointing to performers tapping into their creativity to relay health guidelines and share messages of hope – as well as neighbours singing to each other on balconies, and concerts online,” gushed UNESCO (the United Nations Educational, Scientific and Cultural Organization). The Mona Lisa was “revisited in a variety of ways, including images of her self-isolating in the Louvre Museum, or covering her enigmatic smile with a surgical mask” which according to UNESCO “is how, despite the crisis” showed “art is demonstrating its resilience”.

But culture and resilience have other dimensions, many of them very different to what is envisioned by the world’s cultural authorities. By early May 2020, it had become clear to all those in the throbbing tourist hotspots of South-East Asia that the squadrons of flights bringing tourists were not going to resume soon. When they would resume, no-one could say. The popular markets of the region, to which tourists thronged and from which local families derived their regular incomes, fell silent – Chatuchak in Bangkok, Kuta in Bali, Phsar Chas in Siem Reap, Ben Thanh in Saigon, Divisoria in Manila, Glodok in Jakarta.

Calabashes of the Thonga tribe, eastern coast, southern Africa. The smallest are used for keeping medicinal powders. Those with long handles are used as bottles or for drinking. From ‘The life of a South Africa tribe’, Henri A Junod, 1912

These are the famous ones, the ones that get written about in glossy travel magazines and are the subjects of tens of thousands of pithy ‘reviews’ by travellers. For each of these, there are hundreds of local markets that cater to local needs. In these humbler but no less important smaller and provincial markets, the wares on offer and mix of stalls is decidedly different, the accent being on what rural and small town households need and can afford. Curio kiosks and pop art counters, fingernail salons and smoothie bars are not part of these marketscapes.

Regardless of the difference in these two kinds of markets, the “resilience” that UNESCO mentioned is very much more a characteristic they can claim than can the Louvre, the Uffizi Gallery, the Tate Modern, the Rijksmuseum or any of Europe’s most visited cultural and art centres. But while state-funded museums (whose capacious treasuries are well attended to also by private art foundations) can survive closures that are months long, local markets cannot, because their resilience must be renewed every day. This is what the wave upon wave of lock downs all around the world have damaged, in some places likely permanently. The lock downs are, for those familiar with the marketscapes and the creative ambiances they include, culture killers of a kind never before seen.

The lock downs that began in February 2020 did not pause to discriminate between the commonly recognised grades of culture: high culture, contemporary (or even pop) culture and folk culture. In Europe especially, ‘high culture’ is surrounded by government, arts foundations, arts councils, academic institutions. Where it manifests or is nurtured, in cities, are awe-inspiring structures designed to project pomp and power. Orchestra houses, national galleries and museums are typical of such structures. A great deal of money is mobilised every year to maintain them. In France and Germany, spending by government under the head of culture approaches some 2.3% of the annual budget. In the USA, the comparative figure is under 1%, but American arts foundations tend to be better endowed.

IN CONTRAST IT IS THE OTHER TWO GRADES – contemporary and folk culture – which receive very little of the culture budgets that remain, and compete or struggle for the small grants and project funds that city councils and private foundations give out. Between these two, it is folk culture, in all its diversity, that is the worse off, not least because it straddles so many subjects at the same time, such as indigenous peoples’ rights, environment and ecology, traditional knowledge systems, living heritage. It is also folk culture that is the fountainhead of the world’s handicrafts, hand weaves and household arts traditions and products. These include basketry, rugs and carpets, woodwork and wood carving, canecraft, the spinning and dyeing of yarn, the weaving of fabric on shuttle looms or waist-looms, incense sticks and aromatic oils, decorative metalware, lacquer, tapestries, traditional toys and games, jewellery as the most common.

The lock downs choked not only the world’s tourist flows (which spur the making of handicrafts) but also, in every metropolis, city, town and district centre, choked the normal commerce that provides the baseline sustenance that local artisans and creative collectives depend upon. What has been seen often in the last 15 or so years, with the establishing of ‘creative cities’ networks (notably in Europe), is the blending of the three typical grades of culture in festivals, extending the benefits of state sponsorship which flows disproportionately to the top cultural tier, to the other two as well. When museums shut their gates, galleries downed their shutters and theatres switched off their lights, the locales for such festivals disappeared from urban landscapes.

A Chuktia Bhunjia home in Odisha, India. Mud walls and thatched roof.

‘High’ culture moved online, fitfully and awkwardly. Museums essayed everything from virtual tours to guided meditation and home children’s workshops. Symphonic orchestras began to run livestreamed performances. Avant garde design studios experimented with commissioning works that were supposed to represent responses to the pandemic. Literary societies hosted weekly online reading groups. Indie film-makers mixed and spliced footage from a smorgasbord of ‘on location’ cast members filming at home. Musicians did the same, collaborating by being patched in to sound studios.

These attempts to maintain a facade of activity were at best cosmetic, a falling in line by the centres and institutions that embody ‘high’ culture not only with lock down restrictions but also to have their regular visitors receive the same bland yet menacing message – stay safe, stay home – but from a source that is not government, not medical authority and not administration, a source which until January 2020 represented the very core of what is meant by ‘civilisation’ in ways that are fundamentally and necessarily different from what is meant by ‘economy’ and ‘technology’. The lock downs and their restrictions did not remove from households and families either economy or technology, but they did remove culture.

This removal finally, in late December 2020, when the “cancelling” of Christmas became one more administrative cudgel, was recognised by the UN and UNESCO. “It is not only the sector itself that has been hit hard, people have also lost access to cultural events. Since covid19 hit, many concerts, art events and festivals have been taking place online. However almost one in two people globally cannot access them due to issues such as lack of internet connectivity,” said UNESCO. Its choice of words was mendacious, for what had removed culture was not a respiratory disease but lock downs.

Its grudging admission of the elemental connexion between culture and social life was quickly given an economic cast. “The culture sector, which employs more than 30 million people globally, has been hit much harder than expected by the coronavirus pandemic and its fallout. The film industry alone could lose about 10 million jobs this year, while a third of world’s art galleries could cut their staffing by half or more. What has been in effect a six-month closure of concerts and performance, could end up costing the music industry more than $10 billion in lost sponsorships, while the global publishing market could shrink by 7.5 per cent,” UNESCO said.

The UN system agencies that have anything at all to do with creative community energies and the knowledge systems of communities – chief among them being the Food and Agriculture Organization (FAO), the United Nations Development Programme (UNDP), the United Nations Environment Programme (UNEP), the United Nations Children’s Fund (UNICEF), the International Fund for Agricultural Development (IFAD), the World Health Organization (WHO, especially where traditional medicinal systems are concerned) and UNESCO – trot out the term ‘resilience’ very often. They use this term usually in conjunction with the Sustainable Development Goals and with Agenda 2030. It is designed to sound caring and humanistic.

A woman of the Badjao (the sea gypsies of South-East Asia) cooks in the kitchen of a stilt house in Borneo. Photo: David Kaszlikowski

In so saying, UNESCO sounded much more like an economics thinktank than an organisation that has worked on cultural matters for 74 years, works through seven international conventions on culture, and also through dozens of regional programmes. Perhaps it took its cue from the Organisation for Economic Co-operation and Development (OECD), which with a squarely macro-economic bent had said plainly in September 2020 that culture has to do with economics: “Cultural and creative sectors are important in their own right in terms of their economic footprint and employment. They are among the hardest hit by the pandemic, with large cities often containing the greatest share of jobs at risk. The dynamics vary across sub-sectors, with venue-based activities and the related supply chains most affected.”

WHAT CONNECTS THE WORLDVIEW of the OECD, the institutions and centres of ‘high’ culture, UNESCO, and the gigantic ‘development’ industry that the UN Sustainable Development Goals have become is that peoples’ cultures and ways of life, their everyday artefacts, their folk arts and expressions, all in fact that they derive meaning and identity from, fall outside what is called ‘cultural industry’. This is nothing but the full formalisation of community creativity and its translation into economic units. There is no place in a cultural industry view for the traditional knowledge systems that give a non-monetary value to a basket, that give a ritual value to a silken shawl, that give children delight in the form of puppet theatre, that fulfil a cosmological tradition when unleavened bread is baked for a feast day.

The Inuit of the Arctic, the White Mountain Apache of Arizona, the Yanomami and the Tupi People of the Amazon, the Gujjar and Bakerwal nomadic herders of the Indian Himalaya, the Bontoc of Philippines Cordillera are not cultural industrialists and have no use whatsoever for the distinction between formal and informal economy. In the same way, living heritage such as the collective fishing rite of the Sanké in Mali, the Enawene Nawe people’s ritual for the maintenance of social and cosmic order in Brazil, the making of the Noken woven bag by the people of Papua in Indonesia, the making of the Ala-kiyiz and Shyrdak traditional felt carpets in Kyrgyzstan, all these are unreachable by the economic formulae that would assign them a minimum wage, turn them into ‘resilience’ courseware, patent their medicinal herbs.

But the lock downs have gravely assaulted their patterns of life, and these were already tenuous. Their systems of knowledge, and the products and objects that emerge from these systems, could not and cannot be virtualised and livestreamed. The meanings and symbolism of everyday and ritual objects – which assume the avatar of handicrafts in a market – must be transmitted and the receipt of those transmissions must be tested.

The generation that receives the world’s great stores of traditional knowledge does so through what is so carelessly called ‘informal education’, but which is a teaching channel that has stood the test of time. The lock downs separated hand-made goods from markets, and when they did, they brought down a new wall between peoples who still fashion a hand-made world and those who have the sensitivity to sample some of it. The lock downs masked and imprisoned a youth that was ready to receive wisdom and learning from their elders, and chained them to laptop screens, and when that happened, the elders retreated into an exile of silence.

The ideologies about knowledge

The few paragraphs that follow are taken from my recent article for the TERI (The Energy and Resources Institute) magazine, Terragreen. Published in the 2016 May issue, the article links what we often call traditional knowledge with the ways in which we understand ecology and the ways in which we are defining ‘sustainable development’.

Sustainable development has today become a commonly used term, yet it describes a concept that is still being considered by different kinds of societies, by each in a manner of its choosing. This has happened because while historically how societies grew to be ‘developed’ was a process that took a variety of pathways, today the prescribed pathway to the ‘modern’ scarcely changes from one country to another.

Hence culturally what these societies have considered as being ‘sustainable’ behaviour – each according to its ecological context – is being replaced by a prescribed template in which interpretations are discouraged. Such a regime of prescription has led only to the obscuring of the many different kinds of needs felt by communities that desire a ‘development’ that makes cultural sense, but also of the kinds of knowledge which will allow that ‘development’ to be sustainable.

Click for image pdf (600kb) of article

Some of this knowledge we can readily see. To employ labels whose origin is western, these streams of knowledge and practice are called traditional knowledge, intangible cultural heritage, indigenous wisdom, folk traditions, or indigenous and local knowledge. These labels help serve as gateways to understand both the ideas, ‘development’ and ‘sustainable’. It is well that they do for today, very much more conspicuously than 20 years earlier, there is a concern for declining biodiversity, about the pace and direction of global environmental change, a concern over the unsustainable human impact on the biosphere and the diminishing of community identity.

There is widespread acknowledgement of the urgency of the situation – this is perceived across cultures, geographical scales (that is, from local units such as a village, to national governments), and knowledge systems (and this includes both formal and non-formal ways of recognising these systems). The need for such a new dialogue on the situation is expressed in several global science-policy initiatives, both older and recent, such as the Convention for Biological Diversity (CBD) which is now 22 years old, and the Intergovernmental Platform on Biodiversity and Ecosystem Services (IPBES), whose first authoritative reports became available in 2015.

Development whose sustainability is defined locally and implemented locally means that the ‘investment’, ‘technology’ and ‘innovation’ (terms that have become popular to describe development efforts) comes from the people themselves. Many diverse agencies at this level – civil society, youth groups, vocational networks, small philanthropies – assist such development and provide the capacities needed. This is the level at which the greatest reliance on cultural approaches takes place, endogenously.

In domains such as traditional medicine, forestry, the conservation of biodiversity, the protection of wetlands, it is practitioners of intangible cultural heritage and bearers of traditional knowledge, together with the communities to which they belong, who observe and interpret phenomena at scales much finer than formal scientists are familiar with. Besides, they possess the ability to draw upon considerable temporal depth in their observations. For the scientific world, such observations are invaluable contributions that advance our knowledge about climate change. For the local world, indigenous knowledge and cultural practices are the means with which the effects of climate change are negotiated so that livelihoods are maintained, ritual and cultivation continue, and survival remains meaningful.

Wind and soil, culture and change

With soils and humus, with grasses wild or cultivated, with water whose form may be a hill tarn or a great tropical river, has intangible cultural heritage found expression and renewal. Whether in the Himalayan hill districts of northern India, the central province of Sri Lanka with its hydraulic wonders, the great basin of the Tonle Sap in Cambodia whose bidirectional water flow is the basis of both ritual and an aquacultural livelihood, or the highland ‘aldeias’ of central Timor-Leste, in which an age-old institution that bans exploitation of the forest continues to be respected, the bio-physical foundation on which so much intangible cultural heritage depends has remained plentiful and as reliable as the seasons.

But no longer, for new disturbances have shaken this relationship and they are depleting these fundamental materials just as much as altering their very nature. The new uncertainty is undermining the intimate knowledge held by communities of natural processes in their specific locations, such as inter-annual variations in weather or the cycles of certain plant and animal species. Protecting such knowledge is of critical importance – not only for its role of being cultural heritage, and for respecting the wealth of accumulated and transmitted knowledge – but because it possesses the keys to living with change, and especially living with the effects and impacts of climate change.

In domains such as traditional medicine, forestry, the conservation of biodiversity, the protection of wetlands, it is ICH practitioners and the communities they belong to who observe and interpret phenomena at scales much finer than formal scientists are familiar with, besides possessing the ability to draw upon considerable temporal depth in their observation. For the scientific world, such observations are invaluable contributions that advance our knowledge about climate change. For the local world, indigenous knowledge and cultural practices are the means with which the effects of climate change are negotiated so that livelihoods are maintained, ritual and cultivation continue, and survival remains meaningful.

[This short extract is taken from ‘How intangible cultural heritage adapts to a changing world’, my article in the current issue of the UNESCO World Heritage Review. The entire article can be read here (pdf 558kb).]

World heritage and the agrarian trilogy

Agricultural landscapes have been honoured in the quarterly journal published by Unesco, ‘World Heritage’, which has dwelt (issue number 69) on the agro-pastoral landscapes created by human activity and serves to explain the major sites of this type now inscribed on the World Heritage List. The number has said: “The most impressive of these sites are perhaps the terraced fields found around the world, in the Far East, Africa, the Andes and all around the Mediterranean basin, with rice paddies and various wine-growing areas, some of which are also listed as World Heritage cultural landscapes.”

Stari Grad plain – ancient Greek farming in the Adriatic. The farming land is divided into regular sized parcels known as chora (Greek for landscape or countryside), bounded by drystone walls. All this, together with the cisterns and the little beehive-shaped toolsheds was first measured and marked out some 2,400 years ago and they have remained unaltered in their layout and in continuous use since the ancient Greeks created them. Photo: UNESCO World Heritage / Mark Gillespie

The introductory note has said that human civilisation, throughout its history, “has applied certain principles of adaptation to the environment that are sufficiently resilient to drive nature’s inherent and inexhaustible dynamism by adding a cultural dimension that endows it with uniqueness”. Culture and cultivation has become a reality in the agricultural landscapes, for their age and their continuous evolutionary aspect.

In these sites, the territories are structured by agro-pastoral practices known as the ‘agrarian trilogy’: the cultivation of fields – agriculture (from the Latin ager, fields); the cultivation of forests – silviculture (silva, forest); and husbandry – with the use of so-called uncultivated lands
such as sustenance pastures together with their pastoral routes, all of which, taken together, was termed saltus in Roman times.

The journal has found that most impressive of all these landscapes are those devoted to a single operation, “because the structure they impose upon the territory in terms of a single variable results in large expanses of land that are spectacularly homogenous”. This is seen in the various rice fields, in the impressive landscapes of Tequila (Mexico) where the blue agave is cultivated, and uniquely apparent in such vineyard landscapes as the Upper Middle Rhine Valley (Germany), Wachau (Austria), Saint Emilion (France), Tokaj (Hungary), Pico Island and Alto Douro (Portugal), and Lavaux (Switzerland).

The journal number also includes an interview with Parviz Koohafkan, the coordinator of the Globally Important Agricultural Heritage Systems (GIAHS) of the Food and Agriculture Organisation (FAO). In response to a question about the global evolution of this heritage category and recognition of the intrinsic interaction between people and nature, Koohafkhan replied that this category of World Heritage is gaining ground because of the importance of the landscape approach and the nature-culture relationship.

The area of the Konso, in Ethiopia, is characterised by extensive drystone agricultural terraces contouring the hills and giving the landscape its unique characteristics. After harvesting in September, the parallel lines of the terraces and their engineering and artistic workmanship can best be appreciated. Photo: UNESCO World Heritage / Vicki Brown (Solimar International)

“In addition, landscapes are evolving rapidly due to agricultural transformation and unless we plan and work with communities for the sustainability of their livelihoods, we will be unable to conserve this agriculture and landscape heritage. FAO, UNESCO and their partner organisations should set up further collaborative programmes to address issues of food and nutrition security within the context of the post-Rio sustainable development agenda and to recognise the important role of small-scale family farms and indigenous communities in providing multiple goods and services,” Koohafkhan has said.

The immense diversity of agricultural systems can be seen in the vegetable, animal and even mineral produce that they include, is a valuable point made in a short article from the International Scientific Committee on Cultural Landscapes (IFLA-ICOMOS). Discussing agricultural landscapes in a heritage context, the ingredients of the trilogy are well supplied: basic foods provided by cereals (wheat, rice, maize, etc.) or tubers (potatoes, manioc, taro, etc.), each of which forms the foundation of a major area of civilisation that subsequently spread around the world.

Then there are fruit-bearing plants (vines, olive and apple trees, citrus fruit, date and banana trees, etc.), the juice of which could be fermented (wine, cider, etc.); oleaginous plants (olives, sunflower, soya, colza, oil palms, coconut and argan trees, etc.), sugar-bearing plants (cane and beet); stimulant plants (coffee, tea, cocoa and tobacco, etc.), which produce alkaloids and undergo elaborate transformation (drying of leaves, roasting of grains, etc.); textile plants (flax, hemp, cotton, jute, etc.); ruminants, which provide milk, meat, wool and leather but are also used as beasts of burden in numerous agro-pastoral systems; equidae, camelids, pigs, poultry and so on.

The intangible cultural heritage of agriculture and food, via Unesco – rice ritual in Japan

Ritual of transplanting rice in Mibu, Hiroshima, Japan. When most of the ploughing is completed, girls called Saotome begin to prepare for the transplantation. They wear colourful dresses, and hats called Suge-gasa. Photo: UNESCO / ©2009 by Kitahiroshima-cho

UNESCO – the United Nations Educational, Scientific and Cultural Organization – has a deep and wide view of traditional knowledge and practices of sustainability. Not readily apparent inside the labyrinthine UN system, Unesco’s Culture sector has within it the section on Intangible Cultural Heritage (ICH), which helps preserve, conserve and revitalise these practices.

The term “cultural heritage” has changed content considerably in recent decades, with much of that change having come about thanks to the conventions developed by Unesco. Although “cultural heritage” is usually seen as monuments, buildings of antiquity and sites of historical importance or natural significance, it also includes traditions or living expressions inherited from our ancestors and passed on to our descendants, such as oral traditions, performing arts, social practices, rituals, festive events, knowledge and practices concerning nature and the universe or the knowledge and skills to produce traditional crafts.

In this framework, the UNESCO 2003 Convention on the Safeguarding of the Intangible Cultural Heritage brings together such knowledge – sometimes well documented and living, sometimes in grave danger of being extinguished. These are organised under what are called the Lists of the Convention. In this series, I will pick out those practices and expressions of knowledge that have to do with cultivation systems, agricultural ecologies and the community cultures surrounding food.

The first in this series is ‘Mibu no Hana Taue’, the ritual of transplanting rice in Mibu, Hiroshima, Japan. This was inscribed in 2011 on the Representative List of the Intangible Cultural Heritage of Humanity.

Ritual of transplanting rice in Mibu, Hiroshima, Japan. On the day of the ritual, villagers bring more than a dozen cattle to Mibu Shrine to be dressed with elaborately decorated saddles called Hanagura and a colourful necklace. Photo: UNESCO / ©2009 by Kitahiroshima-cho

‘Mibu no Hana Taue’ is an agricultural ritual in which people worship the deity of rice fields, and pray for a good growth and abundant harvest of the rice crops for the year through ploughing fields, and transplanting rice seedlings. The Mibu community, located in a mountainous area of Western Japan, has developed and transmitted “Mibu no Hana Taue.” Both the Mibu and neighbouring Kawahigashi communities have been areas of rice cropping for a long time.

‘Mibu no Hana Taue’ is carried out on the first Sunday of June every year after actual transplantations in the community are completed. Villagers gather at a large rice field, specially kept in reserve for the ritual. The deity of rice fields is welcomed, and a series of agricultural works such as ploughing, preparation for the transplantation and the actual transplantation are demonstrated in the presence of the deity. On the day of the ritual, villagers bring more than a dozen cattle to Mibu Shrine to be dressed with elaborately decorated saddles called Hanagura and a colourful necklace.

Asia takes the research and development lead

Ten Asian countries, including some developing countries in South-East Asia, have, as a bloc, caught up with the global leader in research and development (R&D) investment, the United States, a report by Scidev.net has said.

The report quoted is the National Science Board’s ‘Science and Engineering Indicators 2012’ which is a broad base of quantitative information on the U.S. and International science and engineering enterprise. The National Science Board (NSB) is the policymaking body for the USA’s National Science Foundation (NSF).

The NSB report has said that total science spend of China, India, Indonesia, Japan, Malaysia, Singapore, South Korea, Taiwan, Thailand, and Vietnam rose steadily between 1999 and 2009 to reach 32 per cent of the global share of spending on science, compared with 31 per cent in the US.

“This information clearly shows we must re-examine long-held assumptions about the global dominance of the American science and technology enterprise,” said NSF Director Subra Suresh of the findings in the ‘Science and Engineering Indicators 2012’. “And we must take seriously new strategies for education, workforce development and innovation in order for the United States to retain its international leadership position,” he said.

Well over a year ago (2010 November), the UNESCO Science Report 2010 had as its primary message stated that Europe, Japan and the USA (the Triad) may still dominate research and development (R&D) but they are increasingly being challenged by the emerging economies and above all by China.

The report depicted an increasingly competitive environment, one in which the flow of information, knowledge, personnel and investment has become a two-way traffic. Both China and India, for instance, are using their newfound economic might to invest in high-tech companies in Europe and elsewhere to acquire technological expertise overnight.

The USA's National Science Foundation (NSF) launched a number of new initiatives designed to better position the United States in global Science and engineering. Photo: National Science Board / Richard Lerner

Other large emerging economies are also spending more on research and development than before, among them Brazil, Mexico, South Africa and Turkey. If more countries are participating in science, the UNESCO Science Report 2010 saw a shift in global influence, with China a hair’s breadth away from counting more researchers than either the USA or the European Union, for instance, and now publishes more scientific articles than Japan.

A “major trend has been the rapid expansion of R&D performance in the regions of East/Southeast Asia and South Asia,” according to the biennial report ‘Science and Engineering Indicators 2012’ produced by the National Science Board, the policy-making body of the US National Science Foundation, which drew upon a variety of national and international statistics. The report also mentions that the share of R&D expenditure spent by US multinationals in Asia-Pacific has increased.

According to the new Indicators 2012, the largest global S&T gains occurred in the so-called ‘Asia-10’ – China, India, Indonesia, Japan, Malaysia, Philippines, Singapore, South Korea, Taiwan and Thailand – as those countries integrate S&T into economic growth. Between 1999 and 2009, for example, the U.S. share of global research and development (R&D) dropped from 38 percent to 31 percent, whereas it grew from 24 percent to 35 percent in the Asia region during the same time. In China alone, R&D growth increased a stunning 28 percent in a single year (2008-2009), propelling it past Japan and into second place behind the United States.

“Asia’s rapid ascent as a major world science and technology (S&T) centre is chiefly driven by developments in China,” says the report. “But several other Asian economies (the Asia-8 [India, Indonesia, Malaysia, the Philippines, Singapore, South Korea, Taiwan and Thailand]) have also played a role. All are intent on boosting quality of, and access to, higher education and developing world-class research and S&T infrastructures. The Asia-8 functions like a loosely structured supplier zone for China’s high-technology manufacturing export industries. This supplier zone increasingly appears to include Japan. Japan, a preeminent S&T nation, is continuing to lose ground relative to China and the Asia-8 in high-technology manufacturing and trade,” the report says.

International R&D highlights
(1) The top three R&D-performing countries: United States, China – now the second largest R&D performer – and Japan represented just over half of the estimated $1.28 trillion in global R&D in 2009. The United States, the largest single R&D-performing country, accounted for about 31% of the 2009 global total, down from 38% in 1999.

(2) Asian countries – including China, India, Japan, Malaysia, Singapore, South Korea, Taiwan, and Thailand – represented 24% of the global R&D total in 1999 but accounted for 32% in 2009, including China (12%) and Japan (11%). The pace of real growth over the past 10 years in China’s overall R&D remains exceptionally high at about 20% annually.

(3) The European Union accounted for 23% total global R&D in 2009, down from 27% in 1999. Wealthy economies generally devote larger shares of their GDP to R&D than do less developed economies. The U.S. R&D/GDP ratio (or R&D intensity) was about 2.9% in 2009 and has fluctuated between 2.6% and 2.8% during the past 10 years, largely reflecting changes in business R&D spending. In 2009, the United States ranked eighth in R&D intensity – surpassed by Israel, Sweden, Finland, Japan, South Korea, Switzerland, and Taiwan – all of which perform far less R&D annually than the United States.

(4) Among the top European R&D-performing countries, Germany reported a 2.8% R&D/GDP ratio in 2008; France, 2.2%; and the United Kingdom, 1.9%. The Japanese and South Korean R&D/GDP ratios were among the highest in the world in 2008, each at about 3.3%. China’s ratio remains relatively low, at 1.7%, but has more than doubled from 0.8% in 1999.

“India’s high gross domestic product (GDP) growth continues to contrast with a fledgling overall S&T performance.” The figures show that China, while still a long way behind the United States, is now the second largest R&D performer globally, contributing 12 per cent of the global research spend. It has overtaken Japan, which contributed 11 per cent  in 2009. The proportion of GDP that China devotes to science funding has doubled since 1999 to 1.7 per cent and China’s pace of real growth in R&D expenditure “remains exceptionally high at about 20 per cent annually,” the report says. Overall, world expenditures on R&D are estimated to have exceeded US$1.25 trillion in 2009, up from US$641 billion a decade earlier.

“Governments in many parts of the developing world, viewing science and technology as integral to economic growth and development, have set out to build more knowledge-intensive economies,” it says. “They have taken steps to open their markets to trade and foreign investment, develop their S&T infrastructures, stimulate industrial R&D, expand their higher education systems, and build indigenous R&D capabilities. Over time, global S&T capabilities have grown, nowhere more so than in Asia.”

The scientific landscape is not conveniently demarcated by blocs, whether formed by states or by private sector interests. As UNESCO has said, even countries with a lesser scientific capacity are finding that they can acquire, adopt and sometimes even transform existing technology and thereby leapfrog over certain costly investments, such as infrastructure like land lines for telephones. Technological progress is allowing these countries to produce more knowledge and participate more actively than before in international networks and research partnerships with countries in both North and South. This trend is fostering a democratization of science worldwide. In turn, science diplomacy is becoming a key instrument of peace-building and sustainable development in international relations.

Traditional knowledge and climate change

The Enawene Nawe people live in the basin of the Juruena River in the southern Amazon rainforest. They perform the Yaokwa ritual every year during the drought period to honour the Yakairiti spirits, thereby ensuring cosmic and social order for the different clans. The ritual links local biodiversity to a complex, symbolic cosmology that connects the different but inseparable domains of society, culture and nature. Photo: UNESCO ICH / IPHAN

The connection between traditional knowledge and climate change is one that inter-governmental agencies really ought to pay a great deal more attention to. Several UN agencies, amongst them UNESCO and FAO, have done some sustained work on the subject. Their work, together with that of researchers and community leaders amongst indigenous peoples, has deserved a closer look for many years. Now, when ‘tipping points’ have been reached in several agro-ecological zones, it does seem gratuitous to look for ‘solutions’ (as they like to call it nowadays) from those who don’t see the world in terms of ‘problems’ and ‘solutions’.

The traditional knowlege of tribal peoples, indigenous peoples, ‘adivasi’ (an Indian/South Asian term which means original inhabitant), or first peoples as they are called in parts of the northern hemisphere is now being seen as being a repository for all sorts of ‘solutions’ for problems caused by global warming, but also by the reckless growth of countries fixated on economic development. On the United Nations University (UNU) website, an article about ‘Why traditional knowledge holds the key to climate change’ by Gleb Raygorodetsky does a very good job of explaining the links and how they may, respectfully, be consulted.

I replied and commented on several of the points raised by Raygorodetsky. These appear below, and follow significant passages or statements in his article (in italics):

“Although indigenous peoples’ ‘low-carbon’ traditional ways of life have contributed little to climate change, indigenous peoples are the most adversely affected by it. This is largely a result of their historic dependence on local biological diversity, ecosystem services and cultural landscapes as a source of sustenance and well-being.”

The Limbe is a side-blown flute of hardwood or bamboo, traditionally used to perform Mongolian folk long songs. Through the use of circular breathing, Limbe performers are able to produce the continuous, wide-ranging melodies characteristic of the long song. Players breathe in through the nose while simultaneously blowing out through the mouth, using air stored in their cheeks to play the flute without interruption. Single stanzas of folk long song last approximately four to five minutes. A single song consists of three to five or more stanzas, which requires performance of the flute to continue uninterrupted for twelve to twenty-five minutes. Photo: UNESCO ICH / Ts.Tsevegsuren

It’s a good thing you’ve enclosed ‘low carbon’ in quotations here. Within these societies – indigenous, first peoples, tribal – this label has little meaning – as unhelpful as calling certain communities ‘low-hydrological’ (if the ecosystem they inhabit is a semi-arid zone) or ‘low-pelagic’ (where a coastal community practices only artisanal fishing).

“The very identity of indigenous peoples is inextricably linked with their lands, which are located predominantly at the social-ecological margins of human habitation…”

As urbanisation has proceeded these margins have become clearer. The homogenous economic choices made by many state governments in the last 60-70 years has encouraged urbanisation and the consequent marginalisation of the indigenous – a Hobson’s choice for many of these communities: ‘assimilate’ (and thereby run the risk of losing your identity) or be marginalised.

“…they utilize 22 per cent of the world’s land surface. In doing so, they maintain 80 per cent of the planet’s biodiversity in, or adjacent to, 85 per cent of the world’s protected areas. Indigenous lands also contain hundreds of gigatons of carbon — a recognition that is gradually dawning on industrialized countries that seek to secure significant carbon stocks in an effort to mitigate climate change.”

Yaokwa, the Enawene Nawe people’s ritual for the maintenance of social and cosmic order, is integrated into their everyday activities over the course of seven months during which the clans alternate responsibilities: one group embarks on fishing expeditions throughout the area while another prepares offerings of rock salt, fish and ritual food for the spirits, and performs music and dance. The ritual combines knowledge of agriculture, food processing, handicrafts (costumes, tools and musical instruments) and the construction of houses and fishing dams. Photo: UNESCO ICH / IPHAN

They are therefore the earth’s primary stewards, and what we today call ‘earth science’ would have had no baselines to build upon had it not been for their culturally-rooted practices of conservation and thriftiness. However, I don’t know that an altruistic recognition is dawning. It has dawned on those of us who work in related areas, who read and write about TK and exchange notes, but the industrialised countries and the ’emerging economies’ alike today tend to see carbon stocks as market commodities – their preservation, and through such preservation the protection of tribal homelands, becomes a by-product, not a constitutional guarantee.

“The ensuing community-based and collectively-held knowledge offers valuable insights, complementing scientific data…”

The other way round!

“While unmitigated climate change poses a growing threat to the survival of indigenous peoples, more often than not they continue to be excluded from the global processes of decision and policymaking, such as official UN climate negotiations, that are defining their future.”

This is sadly, clearly, starkly true. They are excluded not only from climate discussion and negotiations, but also from many other policy fora. This is how tribal communities, indigenous peoples are treated both by international treaties and within states. Within countries and nations, the degree of exclusion is often greater in fact, and they have negligible or no political voice and weight, are economically impoverished and turned into dependants on welfare formulae that are constantly under threat. It is a precarious existence within states.

“The consequences of such marginalization are that many globally sanctioned programmes aimed at mitigating the impacts of climate change — such as mega-dam projects constructed under the Clean Development Mechanisms (CDM) framework — further exacerbate the direct impacts of climate change on indigenous peoples, undermining their livelihoods even more.”

Well said. The CDM has brought havoc to tribal folk and rural communities alike and ought to be wound up as soon as possible – and not replaced by another ‘market mechanism’ invented by global finance. As you point out in the following paragraph, the mutations of REDD are hardly better.

“One significant manifestation of the marginalization of indigenous peoples from the climate change policy and decision-making is the paucity of references in the global climate change discourse to the existing traditional knowledge on climate change.”

Visible here is the tendency of ‘science’ – a formalised system based on a ‘method’ that is seen today as an internationalised standard which evolved from 20th century Western civilisation – to disregard any other form of knowledge repository as equally valid and therefore worth learning from.

“The last IPCC Assessment (AR4, published in 2007) noted that indigenous knowledge is ‘an invaluable basis for developing adaptation and natural resource management strategies in response to environmental and other forms of change’.”

Naqqa-li is the oldest form of dramatic performance in the Islamic Republic of Iran and has long played an important role in society, from the courts to the villages. The performer – the Naqqa-l – recounts stories in verse or prose accompanied by gestures and movements, and sometimes instrumental music and painted scrolls. Naqqa-li was formerly performed in coffeehouses, tents of nomads, houses, and historical venues such as ancient caravanserais. Photo: UNESCO ICH / Department of Traditional Arts at the Research Center of ICHHTO

Then we must from the ‘outside’ take forward the UNU Traditional Knowledge Initiative (UNU-TKI) and the IPCC partnership to impress upon the IPCC AR5 authors, more than 800 of them, that TK must move from being a peripheral acknowledgement to a cornerstone of the IPCC’s work. Here is their calendar.

To the four points you have listed I would add a fifth, that of pursuing these four strenuously at the national and sub-national levels, for it is there that such recognition is most needed, and it is from there that reporting to the IPCC (and to the UNFCCC) is done.

The five points you have mentioned as being covered in more detail by the technical report currently being finalized for the IPCC are excellent summaries. When turned into guidelines they will go a long way towards educating ‘the scientific method’ about cosmologies that currently exist among indigenous societies, in which expressions of culture, transmission of values and inter-dependence are intrinsic elements. These are the subject of a UNESCO Convention, the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage, and their importance to what we currently call ‘sustainable development’ cannot be over-emphasised.

“It is unfortunate, however, that many government policies limit options and reduce choices, thereby constraining, restricting and undermining indigenous peoples’ efforts to adapt. This is reflected in counterproductive policies, including those leading to increased sedentarization, restricted access to traditional territories, substitution of traditional livelihoods, impoverished crop or herd diversity, reduced harvesting opportunities, and erosion of the transmission of indigenous knowledge, values, attitudes and worldviews.”

That is a cogent, if depressing, summary of the many limits that government policy binds itself with. If we are urban, we are economically discriminated against if our consumption is less than a current optimal mean; if we are rural, we are gradually forced into producing goods and relinquishing our scarce natural resources in order that this consumption mean be satisfied; if we are indigenous and tribal, we are utterly ignored and our customary rights and traditional livelihoods are trampled upon.

Can the UNU(TKI)-IPCC cooperation remove this blind spot and right some of the wrongs committed in the name of ‘development’? I should hope so. It sounds like a careful and considered beginning, and yet we can’t see more time spent on ultimately inconclusive negotiations on climate, as happened recently in Durban. M K Gandhi had once said it well: “Make haste slowly.”

The carefully constructed mirage of the ‘green economy’

Not a week goes by nowadays without one high-profile institution or high-powered interest group directing us all to be part of the ‘new, green economy’. That’s where the next jobs are, where innovation is, where the next wave of financing is headed, where the best social entrepreneurship lies. There are the big inter-governmental organisations telling us this: United Nations Environment Program, UNCTAD, OECD, International Energy Agency, the big international lending agencies like the World Bank and Asian Development Bank. There are big think-tanks telling us the same thing – backed up by hefty new reports that are boring to read but whose plethora of whiz-bang charts are colourful. There are big companies, multinationals and those amongst the Fortune 500, also evangelising the new green economy and patting themselves on the back for being clean and green and so very responsible.

Artisanal blacksmith and his family, Maharashtra, India

What on earth are they all talking about? Does it have to do with us average, salaried, harassed, commuting, tax-paying types who are struggling with food inflation and fuel cost hikes and mortgages and loans that break our backs? Are they talking to our governments and our municipalities, who are worried about their budgets and their projects and their jobs too?

Here are a few answers from working class Asia. Let’s start with restating a couple of trendlines. One, the era of growth in the West is over. Growth is Asia is what is keeping the MNCs and their investors and bankers and consultants interested, and this means China and India (also Brazil, Russia, South Africa, Indonesia). Two, the environmental consciousness which began in the 1970s to spread quickly in the West led to many good laws being framed and passed. These were responses to the industrial and services growth in the Western economies. As globalisation took hold, people in less industrialised countries – ordinary citizens – saw what had happened in the West and learnt from their experiences with industrialisation. Green movements took root all over Asia and South America, protests were common, confrontations just as much, and global capital found itself being questioned again, even more fiercely.

These are the two major trends. The forces of production want to move much further into what used to be the ‘developing’ world, but want to meet much less resistance. That’s why they appeal to the consumer minds of China, India and the other target countries – you need jobs, homes, nice cars, big TVs, cool vacations, credit, aspirations, and lifestyle is what the messages say, whether they’re from telecom companies or condominium salesmen. But it’s hard to market all this stuff – real stuff, virtual stuff – to people who are still struggling to make ends meet.

This was after all the old 'green economy'. A late 19th century painting in a maritime museum near Mumbai, India

That’s where the ‘new, green economy’ tagline and its earnest-sounding philosophy comes in. “The main challenges to jump-starting the shift to a green economy lie in how to further improve these techniques, adapt them to specific local and sectoral needs, scale up the applications so as to bring down significantly their costs, and provide incentives and mechanisms that will facilitate their diffusion and knowledge-sharing,” said one of these recent reports. Look at the text which contains all the right buzzwords – ‘scale up’, ‘jump-start’, ‘applications’ (that’s a favourite), ‘knowledge-sharing’, ‘local’.

This makes the ‘old economy’ sound good but changes nothing substantial on the ground, or on the factory shopfloor or for the tens of thousands of little manufacturing units that do small piecework jobs for the bigger corporations up the chain. The world’s business philosophy has changed drastically even without the impact of environment and energy. To drive home this point, it has been a long time since we heard anything like ‘industrial relations’, and that alone should tell us how far the dominance of capital has reached, when labour, whose organisation gave the West its stellar growth rates in the 1960s and 1970s, has now become all but ignored. This is because the dominant interests associated with capital have insisted, successfully for investors and for pliant governments, that the manufacturing firms break loose from the industrial relations moorings they had established. The restructuring of firms to emphasise leaner and meaner forms of competition – as the ruthless management gurus and greedy consulting agencies instructed – was in line with market pressures that are viewed by the powers-that-be as crucial to the revitalisation of the economy.

Read their greenwash carefully and the control levers are revealed. “Further innovation and scaling up are also needed to drive down unit costs. Technologies will need to be ‘transferred’ and made accessible, since most innovation takes place in the developed countries and private corporations in those countries are the main owners of the intellectual property rights covering most green technologies.” So says ‘World Economic and Social Survey 2011: The Great Green Technological Transformation’ (UNESCO, Department of Economic and Social Affairs). Rights and access are built in from the start, as you can see.

And yet it is this very system of production, of the arrangement of capital and of the effort to weaken working regulations that is now talking about the ‘green economy’. Why do they even imagine we should believe them? They are the ones who have remained locked into the fossil fuel economy and who have partnered the enormous influence of the finance markets, who have followed every micro-second of the way the dictates of capital flows and what the market investors want in their endless quest for greater profits in ever-shorter cycles of production. For the major business of the world, ‘green economy’ is yet another route to super-profits and the consolidation of both forces of production and masses of consumers. The difference between now and the 1970s is that today they are able to successfully enlist the apparently authoritative inter-governmental organisations with their armies of economists and social scientists and engineers, to support this new profiteering. Only now, the cost is planetary.

International Women’s Day 2011

This year marks the 100th anniversary of International Women’s Day. The day was commemorated for the first time on 19 March 1911 in Austria, Denmark, Germany and Switzerland, following its establishment during the Socialist International meeting the prior year.

In July 2010, the United Nations General Assembly created UN Women, the United Nations Entity for Gender Equality and the Empowerment of Women. The UN system in general and UN Women in particular have planned events and campaigns for this 100th year of International Women’s Day, and the news and events page is a good way to follow these.

There are also – a Facebook page, a Twitter broadcast and YouTube video streams for UN Women.

Unesco has lined up events and programmes to celebrate International Women’s Day. The 2011 edition of Women Make the News, which is designed to promote gender equality in the media, will also start on 2001 March 08, International Women’s Day. The theme for this year, Media and Information Literacy and Gender, aims to improve understanding about gender perspectives in the media and information systems.

A special issue of UNESCO’s Courier magazine will also be published to mark the occasion. Speaking for the Voiceless: Five Women in Action features interviews with Michaelle Jean (Haiti), Sana Ben Achour (Tunisia), Aminetou Mint El Moctar (Mauritania), Sultana Kamal (Bangladesh) and Monica Gonzalez Mujica (Chile).

The development news agency, IPS, has a number of reports and features focusing on gender.

Patricia Guerrero, founder of a human rights group in Colombia

In ‘We Denounce the Militarisation of Our Lives’, Patricia Guerrero, founder of a leading human rights group, is interviewed about paramilitary cadres in Colombia which continue to threaten, harass and violently attack women’s rights activists. Guerrero helped found the ‘City of Women’ outside Cartagena in 2003, a space where women displaced by the fighting could evolve from victims to agents of change. Altogether, some 5.2 million people were forced to flee rural areas of this South American country between 1985 and 2010, according to a report released in February by the Consultancy on Human Rights and Displacement.

In ‘No Quiet Old Age for South Africa’s Grannies’, IPS reports on how grandmothers are indispensable in South Africa. They may have been hoping for a restful old age, but the AIDS epidemic has seen them taking on motherhood for a second time, caring for grandchildren whose parents have died of the disease. The 76-year-old Thandiwe Matzinga raised nine kids of her own, three of whom have died of AIDS. She’s one of South Africa’s many grannies who care for their grandchildren.

Thousands of women farmers in Brazil have demonstrated against the use of toxic weedkillers and pesticides on crops and in favour of agricultural techniques that protect their families’ health. According to the Brazilian Crop Protection Association (AENDA), which represents producers of farm chemicals, Brazil uses more than one billion litres of agricultural chemicals a year, making it the top consumer country since 2009 of weedkillers and insecticides. Amanda Matheus, a national coordinator for the Landless Rural Workers Movement (MST), told IPS that the use of agrochemicals “is driven by an alliance between large landowners and transnational corporations that gain control of the land and invest in monoculture plantations, such as sugarcane and eucalyptus”.

The Andean Cosmovision of the Kallawaya, and chemodiversity

The Kallawaya are an itinerant community of healers and herbalists living in the Bolvian Andes. The Andean Cosmovision of the Kallawaya was inscribed in 2008 on the Representative List of the Intangible Cultural Heritage of Humanity. Photo: UNESCO/J Tubiana

In a short and insightful commentary in the latest issue of the Unesco Courier, Vanderlan da Silva Bolzani has discussed ‘chemodiversity’ as being “one component of biodiversity”. It’s a truth we often miss or overlook. The latest issue of the Unesco Courier, 2001 January-March, celebrates 2011 as the International Year of Chemistry.

Since the Earth Summit (Rio de Janeiro, Brazil, 1992), da Silva Bolzani has written, the exploitation of natural resources and the socio-economic benefits of bioprospecting have become increasingly poignant issues. One of the principal goals of the Convention on biological diversity, which was adopted at the Summit, is “the conservation of biological diversity, the sustainable use of its components, and the fair and equitable sharing of the benefits arising from the utilization of genetic resources.” But bioprospecting, which consists of making an inventory of the components of biodiversity with a view to ensuring their conservation and sustainable use, has, on the contrary, not ceased to be misused to further the interests of industry, which often patents the substances as they are found.

The tenth Conference of Parties to the Convention, held in Nagoya (Japan) in October this year, will change the picture, though, as it reached a legally binding agreement on the fair and equitable use of genetic resources. As from 2012, this Protocol will regulate commercial and scientific relations between countries which possess not only most of the organic substances, but also the knowledge – often non-scientific – surrounding these resources, and those countries wishing to use them for industrial purposes. A new page has turned in the history of the exploitation of the extraordinary chemodiversity of so-called ‘megadiverse’ countries.

Chemodiversity is one component of biodiversity. Secondary metabolites – alkaloids, lignans, terpenes, phenylpropanoids, tanins, latex, resins and the thousands of other substances identified so far – which have a whole host of functions in the life of plants, are also playing a crucial role in the development of new drugs. And, although we are living in the era of combinatory chemistry, with high-speed screening and molecular engineering, we still continue to turn to nature for the raw materials behind many medically and economically successful new treatments. Nature has provided over half of the chemical substances that have been approved by regulatory bodies across the world over the past 40 years.

[Vanderlan da Silva Bolzani is Professor of Chemistry at the Institute of Chemistry-UNESP, (Araraquara, Sao Paulo, Brazil) and Past President of the Brazilian Chemical Society (2008 – 2010)]