여성농민의 토착지식에 기반한 "토종씨앗 지키기" 운동의 특성과 과제

김효정(Hyo Jeong Kim) 한국농촌사회학회 2011 農村社會 Vol.21 No.2

본 연구에서는 2000년대 중반 이후 전국여성농민회총연합(전여농) 소속 여성농민들이 중심이 되어 전개하고 있는 "토종씨앗 지키기" 운동에 주목하였다. 특히 여성농민들의 체화된 농사지식이 어떠한 과정에서 "토종씨앗 지키기" 운동의 주요한 기제로 재해석되고 있는지를 중심으로 살펴보았다. 본 연구의 내용은 다음과 같다. 첫째, 1989년부터 독자적인 여성농민운동을 펼쳐온 전여농은 어려운 농업현실을 극복하고자 정부 정책에 대한 반대 운동을 적극 전개해왔다. 2000년대 이후 전여농은 GMO(genetically modified organism;유전자 변형 농산물)의 대안을 모색하는 과정에서 토종씨앗에 대한 가치를 새롭게 발견하였다. 이에 각 지역의 여성농민회를 중심으로 "토종씨앗 지키기" 운동이 전개되기 시작했다. 둘째, "토종씨앗 지키기" 운동은 전여농 외에도 여러 대안농업단체에서 관행 농업의 문제를 극복하기 위한 소농운동의 일환으로 전개되고 있다. 이와 달리 전여농은 토종씨앗을 얻고, 지식과 기술을 배우기 위해 지역의 토착여성농민들과 연대를 모색하는 특징을 보이고 있다. 전여농 소속 귀농여성농민들은 활동전개 과정에서 씨앗 파종, 재배, 채종 기술의 부족으로 토종씨앗농사를 짓는데 어려움을 겪었다. 토종씨앗농사는 통합적인 기술과 지식을 요하고, 유기농법으로 지어야 하기 때문에 여성들에게 더 많은 노동력 투여를 요구한다. 더욱이 기존 다수확 품종과 달리 토종 작물은 소량으로 생산되며, 생소하고, 크기가 작으며, 표준화되지 않아 판로를 개척하는 것도 어려웠다. 셋째, 여성농민들은 "토종씨앗 지키기" 운동을 여성농민 중심의 대안농업운동으로 확장하고자 노력하고 있다. 대표적인 시도로는 소규모 텃밭에서 생산한 제철 농산물을 도시 소비자에게 직거래로 판매하는 것이다. 이렇듯 여성농민들은 "토종씨앗 지키기" 운동을 통해 자생력있는 생산자의 주체성을 모색하고 와해되어 왔던 공동체 문화를 지닌 지식으로 여성농민의 토착지식을 재의미화하는 실천을 하고 있다. This study deals with peasant women`s positions and contributions which have been rarely appreciated in the process of industrialization of Korea from an agricultural society. It, in particular, focuses on women`s knowledge and how it has been regarded under the condition of subsistence production mode which largely relied on their knowledge. The existing studies about peasant women, nevertheless, have placed heavy weight on understanding women`s roles and activities to improve their status. The indigenous knowledge of peasant women which has been treated as useless in the process of modernization is reconsidered in-depth as an alternative knowledge inevitable for sustainable development, but rarely discussed in Korea. In this context, this study examines indigenous seed preservation movement led by female activists who have returned to agricultural community during the last decade belonging to Korean Women Peasants` Association. In particular, it examines primarily on how peasant women`s knowledge, which had been looked down on was reinterpreted into the main mechanism of the movements by these female activists as one of the major points of their movement. The findings of this study are; firstly, the peasant women aged over sixties have maintained their subsistence production based on small plot farming amidst of rapid social changes and transformation of agricultural system. Their knowledge patterns feature a holistic tendency which includes all parts of living such as clothing, housing, and feeding. Also they are acquired through the hands-on experiences stemming from the agricultural community culture. Besides, these knowledge focuses on natural cycles, a primary feature of the agriculture in the past. It is observed that traditional seed preservation activities are usually assigned to peasant women, which display a sexually-segregated agricultural labor. Secondly, female agricultural activists who belong to KWPA returned to agricultural community because of various reasons continuously struggled to overcome the harsh reality of agriculture. The indigenous seed movement of KWPA provided a new insight in searching for an alternative to GMO cultivation. This movement was also developed as a part of the peasant movement which tried to solve the problem coming from environment-friendly organic agriculture by other movement groups working for alternative agriculture. However the female agricultural activists experienced difficulties in carrying out their indigenous seed farming because of a lack of skills in sowing, cultivating, and seed-gathering. In addition, the features of indigenous seed agriculture, which is primarily accomplished by the female`s labor force, put more burden on women`s already heavy work load. They also experienced difficulties in obtaining financial gains because capitalist agricultural markets give little value to indigenous products. Thirdly, despite of all, the female activists are working together with female peasants to develop the indigenous seed preservation movement as an alternative measure centered by peasant women. However, stressing on the indigenous knowledge of peasant women doesn`t mean that we should go back to the past and all kinds of indigenous knowledge are important. In order to disentangle the problem produced by capitalistic agriculture, it is important to have a long-term perspective. In this sense, this paper aims to view the women`s indigenous knowledge as what has a potential to improve the women as subsistence agricultural producers and to recover the almost destroyed agricultural collective community. At the same time, this study aims to value the agricultural knowledge as future-oriented form of knowledge.

토착성에 기반한 아시아 여성주의 연구 시론

윤혜린 이화여자대학교 한국여성연구원 2010 여성학논집 Vol.27 No.1

This paper is based on the certain point that 'the indigenous', which have long been occupied by the Asian patriarchy or the local communities, now calls for the repositioning in the feminist context. 'The indigenous', in one part, generally refer to the matured long-standing traditions and practices of certain regional, or local communities, as a mode of a place specific way of endowing the world with integral meaning. In the narrow definition, it points to the particular form of placed based knowledge for survival, for example, the useful knowledge of a population who have lived experiences of the environment. In the other part, 'the indigenous' could be criticized in the gender perspectives because it has been served as an ideological tool for patriarchy and sexism, which have undermined women's body and subjectivity in the name of the Asian traditional community. That's why the feminists with sensitivity to the discourses of it, may perceive it very differently, still hesitating dealing with the problem. However, even if there are tendencies that the conservatives romanticize local traditions and essentialize 'the indigenous', as it were, it does not exist 'out there'. Then, it could be scrutinized in the contemporary context which, especially, needs to seek the possibility towards the alternatively post - develope mental knowledge system. In the face of global economic crisis which might be resulted from the instrumentalized or fragmented knowledge production system, it's holistic conceptions that human, society, and nature should not be isolated from each other. is able to give an insightful thinking. It will work in the restraint condition that we reconceptualize the indigenous knowledge not as an unchanging artefact of a timeless culture, but as a dynamic, living and culturally meaningful system towards the ecofeminstic indigenous knowledge. And then, indigenous renaissance phenomena which empower non-western culture and knowledge system and generate increased consciousness of cultural membership. Thus, this paper argues that the indigenous knowledges which have been underestimated in the western-centered knowledge-power relations, could be reconstructed as a potential resources of ecological civility transnationally which reconnect individuals and societies with nature. 본 논문은 '토착성'에 대해 여성주의적으로 재위치시키고자 하는 시론적 작업이다. 한편으로 '토착성'은 넓게는 세계를 통합적으로 의미화해 온 방식으로서 오랜 전통과 실천을 통해 특정 지역 사회가 보유해온 성질이며, 좁게는 시간의 시험을 통과한 실용성을 지닌 생활환경 지식 등 안에 보유되어 있다. 그러나 다른 한편으로 젠더 관점에서 본 '토착성'은 문제적이다. 특히 전통의 이름으로 가부장제와 성차별주의를 온존해 온 사회가 표방해 온 '토착성'은 여성의 몸과 주체성을 결박하는 강한 구속력을 갖는다. 그리하여 여성주의 진영은 '토착성'을 연구주제로 취급하는데 주저함을 갖고 있다. 하지만 보수적이고 가부장제적인 토착 사회로의 회귀를 의도하는 측에서 토착성을 낭만화하거나 실체화하는 경향이 있다 해도, 사실 토착성은 "저기 밖에" 고형물로서 존재하는 것이 아니다. 특히나 지구적 상품경제를 떠받쳐온 도구적이고 분절적인 지식 체계에 대안을 모색하려고 할 때 (아시아를 비롯한) 비서구적 토착 지식은 사람과 사회, 자연을 이어왔던 통합적 인식체계의 전범이 될 수 있다. 이는 '토착 지식'을 무시간적인 인공물로서가 아니라 역동적이고 살아 있어서 문화적으로 의미있는 체계로 재구성하고자 할 때 가능하다. 또한 생태여성주의적인 토착 지식의 재개념화와 함께 토착의 르네상스 현상은 비서구 문화와 지식 체계에 힘을 실어주면서 주변화된 지역 공동체의 문화적 성원권에 대한 의식을 증강시킬 수 있다. 그리하여 본 논문은 그간 타자화되고 저평가된 토착 지식이 생태적 시민성의 자원으로 국가 경계를 넘어 재구성될 수 있음을 논변하고자 한다.

전수자의 심리적 특성이 지식이전에 미치는 영향에 관한 연구

김효근(Hyo Gun Kym),이현정(Hyeon Jeong Lee) 한국경영학회 2008 經營學硏究 Vol.37 No.1

Enterprises have progressed knowledge management rapidly and broadly to obtain and sustain competitive advantage for the past years. Few of them, however, have succeeded in the knowledge management though they have had many preceding mechanisms such as evaluation, reward etc.(Ambrosio, 2000). Moreover, most of the existing researches on the knowledge transfer have suggested only superficial factors observed in the process rather than the fundamental cause-effect relation between those factors and knowledge transfer. This research aims to understand the knowledge transfer in organizations in the light of two perspectives. Firstly, this study focuses on the relation between giver and recipient, the two subjects of the activity where knowledge transfer arises. Secondly, this study aims to understand the knowledge-related phenomenon in terms of psychological properties of individuals as this activity focuses on the “knowledge,” which is not externally revealed. In general, knowledge lies in tacit form that cannot be disclosed as an objective one. Therefore, a recipient cannot clearly grasp which level of knowledge a giver is offering nor evaluate the transferred knowledge objectively. The giver, however, can express and transfer the knowledge he/she holds in a different way depending on his/her will. In other words, the psychological state and/or intention of a giver may have a significant effect on the result of knowledge transfer. This research, therefore, aims to identify the relation between knowledge transfer and the ethics, self-interest, pure emotion and relational emotion incorporated in the knowledge transfer, centered on the relation between recipient and giver, or we-ness, recognized by the giver as a major factor. For this aim, this study started raising the following questions. First, do various psychological characteristics of individuals actually have effects on knowledge transfer? Second, can the extent of knowledge transfer vary depending to the giver’s perspective on the relation with the recipient? Third, when an ethical issue is incorporated in the activity of knowledge transfer, how the knowledge transfer of an individual who faces an ethical dilemma is changed and what could be the relation among the factors? To answer those questions, 537 data on the organizations that have adopted and managed KMS relatively well was used for analysis. We conducted confirmatory factor analysis and hypothesis testing according to the two-level approach of structural equation using AMOS 5.0 and the fit of the model showed good figure as TLI=0.938, CFI=0.943, RMSEA=0.050. We-ness, ethics, self-interest, and relational emotion related to knowledge transfer have positively effects on the knowledge transfer (hypothesis 1, 2, 3, and 5 adopted). On the contrary, the pure emotion did not have an effect on the knowledge transfer (hypothesis 4 rejected). Hypothesis 6 that relational emotion has more effects on knowledge transfer than pure emotion was adopted. The result of interaction effect analysis about moderating variable explains that we-ness has negative moderating effect on the positive relation between knowledge transfer and other factors like ethics, self-interest, and relational emotion lying knowledge transfer. Thus, H 2-1, 3-1, and 5-1 were adopted. These results show that we-ness-based relationship, for example, Korean’s specific intimacy, which is once established among organization members, outshines any negative influence of negative mechanism during knowledge transfer and, rather, spurs brisker knowledge transfer. This research is different from others in the sense that it is the first empirical study that correlates the human psychological aspects with knowledge transfer based on the Knowledge Transfer Psychological Model. We tried to identify the knowledge transfer phenomenon by investigating why many organizations have failed in knowledge transfer and what properties it has. For empirical study, we drew various psyc

Indigenous Plant Utilization and Farming System of Garo Tribe in North-East Bangladesh: a Means of Sustainable Biodiversity Conservation

Md. Habibur Rahman,Most. Jannatul Fardusi 강원대학교 산림과학연구소 2012 Journal of Forest Science Vol.28 No.2

A special type of indigenous knowledge on plants utilization and farming system was explored by the Garo tribe community in the North-East region of Bangladesh, which correspond to the severe dependence on homestead forest. Results show that the Garo are totally dependent on the natural resources and that the extent of their dependency is faithfully reflected in their ethno-botanical knowledge. Dependencies that the study addressed focused on various aspects of food,fruit, energy, timber and health care on plants products. Garo tribe community in Bangladesh followed agrosilvipastoral system in their homesteads. They have indigenous hunting procedure to trap the animal in the forest. A total of 9 foods, 15 fruits, 12 energy-producing and 11 timber species was found and recorded that the Garo used in their daily life. Moreover, Garo used 23 medicinal plants species and have vast indigenous knowledge about using herbal medicine in daily health care practices. The Garo women do mostly the household activities, managing homestead forest and helping agricultural field where men perform all hard working activities like ploughing, cutting trees, digging the soil, preparation of horticultural and agricultural land, hunting, etc. The overall quality of life of the Garo could be considerably upgraded if ethno-botanical issues and their own indigenous knowledge will complement with scientific knowledge. The findings of the study conclude that the conservation of the indigenous knowledge of the Garo tribe related to plants utilization can also be turned to good account in forest conservation and is an important tool in this tribal area of Bangladesh.

Indigenous Plant Utilization and Farming System of Garo Tribe in North-East Bangladesh: a Means of Sustainable Biodiversity Conservation

Rahman, Md. Habibur,Fardusi, Most. Jannatul Institute of Forest Science 2012 Journal of Forest Science Vol.28 No.2

A special type of indigenous knowledge on plants utilization and farming system was explored by the Garo tribe community in the North-East region of Bangladesh, which correspond to the severe dependence on homestead forest. Results show that the Garo are totally dependent on the natural resources and that the extent of their dependency is faithfully reflected in their ethno-botanical knowledge. Dependencies that the study addressed focused on various aspects of food, fruit, energy, timber and health care on plants products. Garo tribe community in Bangladesh followed agrosilvipastoral system in their homesteads. They have indigenous hunting procedure to trap the animal in the forest. A total of 9 foods, 15 fruits, 12 energy-producing and 11 timber species was found and recorded that the Garo used in their daily life. Moreover, Garo used 23 medicinal plants species and have vast indigenous knowledge about using herbal medicine in daily health care practices. The Garo women do mostly the household activities, managing homestead forest and helping agricultural field where men perform all hard working activities like ploughing, cutting trees, digging the soil, preparation of horticultural and agricultural land, hunting, etc. The overall quality of life of the Garo could be considerably upgraded if ethno-botanical issues and their own indigenous knowledge will complement with scientific knowledge. The findings of the study conclude that the conservation of the indigenous knowledge of the Garo tribe related to plants utilization can also be turned to good account in forest conservation and is an important tool in this tribal area of Bangladesh.

제주도의 토착지식을 활용한 장소 기반 시민성교육 - 제주도의 해녀와 전통주거문화경관을 중심으로 -

송원섭,조철기 한국문화역사지리학회 2023 문화 역사 지리 Vol.35 No.2

This paper examines the need and possibility of the convergence between school geography education and traditional geographical knowledge. To this end, it empirically analyzes that indigenous knowledge is a knowledge inherent in liberal community citizenship in Jeju Island’s haenyeo community and traditional residential cultural landscape, and that indigenous knowledge of Jeju Island is highly valuable to pass on to future generations as well as the current generation. Ultimately, this emphasizes that the scope of geography education should include not only objective and scientific geographical knowledge that is empirically verified and universally accepted by students, but also traditional geographical knowledge for cultural appropriateness that provides a distinct cultural identity and explanations that are suitable for local emotions and views.

전통 지식과 개발에 따른 이익 공유: 러시아 북방 원주민을 중심으로

정성범 배재대학교 한국-시베리아센터 2020 한국시베리아연구 Vol.24 No.2

The purpose of this paper is to analyse and discuss the methods and forms of benefit sharing proceed in Russia as compensation for losses caused to the indigenous peoples by exploration and mining of mineral resources in their traditional land and economic activities. In this paper, analysis and discussion are conducted in the following order. In Chapter 2, the concept of “the Indigenous Peoples of the North of the Russian Federation”, “Traditional Knowledge” and “Benefit Sharing” are defined. In Chapter 3, first, the traditional economic areas (land and natural resources) of the Indigenous Peoples of the North of the Russian Federation and their traditional economic (survival) activities to which their traditional knowledge applied will be analysed. Then, the issue of loss assessment (calculation) as to how much damage caused to the indigenous peoples by the development projects of the extraction industries will be discussed. Finally, the methods and forms of benefit sharing as compensation for such losses proceed in Russia will be discussed.. In conclusion, it is argued that benefit sharing agreements must be negotiated on multi-lateral (local/central authorities, the investors, and indigenous peoples/communities) basis along with loss calculation by multi-criteria affecting economic, social, environmental, ethnological, cultural and other aspects of indigenous peoples. 논문의 목적은 러시아 북방의 광물 자원의 탐사 및 채굴로 인해 원주민의 전통적 경제(생존) 활동 및 토지들에서 발생하는 원주민의 손실과 이에 대한 보상으로서 이익 공유에 대한 현재 러시아에서 사용되는 이론적 접근법과 방법론을 논의하는 것이다. 본 논문에서는 다음의 순서로 분석과 논의를 진행한다. 먼저, 2장에서 개념정의의 문제로, “러시아 북방 원주민”, “전통 지식”, “이익 공유”가 무엇인지 확인하고, 3장에서 주체로서 “러시아 북방 원주민”의 “전통 지식”이 적용되는 대상인 “(원주민의) 전통적 경제 영역(토지 및 자연자원)”과 원주민의 “(전통적) 경제(생존) 활동”의 내용을 살펴본 다음, 추출산업의 개발에 의해 원주민의 전통적인 경제(생존) 활동이 얼마나 피해를 보는지에 대한 손실 평가(계산)의 문제를 논의하고, 마지막으로 그러한 손실에 대한 보상으로 이익 공유에 대한 방법과 형태가 러시아에서 어떻게 진행되는지 살펴볼 것이다. 결론적으로, 러시아 북방의 산업개발 프로젝트의 이행으로 인해 발생한 원주민의 자연(토지) 및 전통적 경제활동의 손실에 대한 보상문제는 상실된 이익, 또는 손실에 대한 다중기준(multi-criteria)의 평가와 더불어 다양한 수준(러시아 연방정부/지방정부-민간기업-원주민 공동체)에서 이익 공유에 대한 다자간 협상과 협정을 거쳐야 한다는 것이다.

전통지식의 특별법적 보호에 관한 연구 * 63) -WIPO 논의 동향을 중심으로-

김병일(Kim, Byung-Il) 한국정보법학회 2012 정보법학 Vol.16 No.1

The traditional knowledge(“TK”) and practices of indigenous and local communities that are developed and passed on through traditional culture are closely linked to the conservation and sustainable use of biodiversity. But there is no protection for the traditional knowledge obtained by indigenous or local communities, usually from developing countries, through collective processes that may have taken even centuries. Advocates for conventional intellectual property systems argue that intellectual property rights create effective incentives for innovative use of biodiversity, which in turn creates profits on which innovators can draw in negotiating benefit-sharing arrangements with the holders of traditional knowledge and biodiversity. Nowadays, the implications of conventional intellectual property systems for traditional knowledge and biodiversity have been the subject of a polarized international debate. The protection under intellectual property rights (IPRs) of traditional and indigenous knowledge (TK) has received growing attention since the adoption of the Convention on Biological Diversity (CBD) in 1992. However, significant divergences exist as to whether IPRs should be applied and, if that were the case, which would be the rationale and modalities of protection. Different strategies may be followed to protect TK under IPRs, including the application of existing modes of protection, the development of a sui generis regime, or a combination of both. Also mentioned here are concerns about the feasibility, effectiveness, costs and acceptability of possible legal systems for traditional and indigenous communities. The issue of TK protection has been dealt with in some national laws and constitutions. A clear legislative pattern, however, does not arise so far. Debates have also taken place in different international fora, where numerous studies and proposals have been made. Despite all these efforts, many questions about objectives, tools and feasibility of TK protection remain unanswered. This report recommends that it seems premature to promote international IPRs-type standards for TK protection at present and suggests global rules to prevent misappropriation of TK. This report has also sought to suggest how Intellectual Property system could be a tool to protect traditional knowledge. 전통지식은 인류의 공동유산이기 때문에 누구나 자유로이 접근, 이용할 수 있는 것으로 취급되어 왔다. 그런데 최근 과학 기술 발전에 따라, 공동유산 중에 지금까지 인식되지 않았던 ‘자원’으로서의 가치가 발견되어, ‘전통지식 등의 보존 및 활용’에 대한 중요성이 증대되고 있다. 여기서 ‘전통지식의 보존 및 활용’이란 전통적으로 계승 되어 온 지식자원의 권리보호 방안을 마련하고, 자원 발굴, 평가 및 이를 활용한 지식 재산권 창출을 강화하고자 하는 것을 의미한다. 선진국기업 및 연구자들이 자원이 풍부한 지역, 주로 개발도상국에서 선주민(토착 민: indigenous people) 또는 지역공동체(community)에 의하여 보전되어 온 생물자원 또는 유전자원에 관련한 전통지식의 일부를 입수, 이용, 개발, 특허권 등의 지식재산 권을 취득하는 사례가 발생하고 있다. 또한 바이오산업이 최근 인간게놈 프로젝트의 완료에 따라 21세기 국가경쟁력을 좌우하게 될 핵심 산업으로 급부상하면서 유전자원 관련 전통지식의 중요성이 국제사회의 이슈로 부각되고 있다. 그러나 이러한 생물 자원에 관련한 전통지식은 많은 경우 소유자 (국가, 지역공동체, 선주민)의 허락없이 입수되어 어떠한 보상 및 이익환원이 행해지고 있지 않다. 생명공학의 발전으로 유전 자원과 전통지식을 이용한 의약제품이 막대한 경제적 가치를 지닌 것으로 판명됨에 따라 전통지식의 보호문제가 이해당사자간에 첨예하게 대립되고 있다. 그러나 전통 지식을 지적재산권제도로 보호해야 하는지의 여부, 보호할 경우 적절한 보호방법에 대해서는 의견의 일치를 보이지 않고 있다. 생물다양성협약 체결 이후 전통지식 자원을 경제적 자원으로 인식하고 세계 각국은 자국의 전통지식 보호와 이익 창출을 위해 국제적인 지재권 확보에 대비 중에 있다. 전통지식 자원의 독자적 보호에 필요한 통일된 국가간 법체계는 확립되어 있지 않은 상태이며, WIPO(World Intellectual Property Organization)에서는 이를 위한 국제기준을 마련 중에 있다. 본 연구의 주된 목표는 WIPO IGC 차원에서 논의되고 있는 전통지식의 보호에 관한 국제적 논의 동향(선진 국과 개발도상국의 의견, 제안 및 주요 입법)을 파악하고, 국제적 논의에서의 우리 입장 및 대웅방안과 법제도 정비방안을 도출하는 것이다.

Romanticizing decolonization and Asian epistemology: reflections on identity and space

Jack T. Lee 서울대학교 교육연구소 2023 Asia Pacific Education Review Vol.24 No.2

Recent calls for the decolonization of the academy demand recognition for diverse canons of knowledge . Asia’s economic ascent also imparts rising confidence among Asian scholars and institutions to promote indigenous knowledge. While these global calls for emancipation are invigorating, decolonial scholarship is prone to sterile theorization, historical fixity, and an overt romanticization of the Global South. Drawing on my lived experiences as an Asian academic, I reflect on decolonization and Asian epistemology from five different spaces in my life: (1) Northern Europe, (2) Toronto, (3) Southeast Asia, (4) Kazakhstan and (5) the United Kingdom. I analyze these spaces by using the concepts of intellectual captivity and decolonization from Syed Hussein Alatas and Kuan-Hsing Chen. Specifically, the tendency for decolonization movements to descend into nationalism, nativism, and civilizationalism provides provocative insights on epistemic justice (Chen, 2010). I demonstrate how epistemology as practice can reveal a colonial mindset even among academics who engage in social justice discourse and international work. I also highlight examples of indigenous knowledge that reinforce inequality based on race, gender, sexual orientation and religion. As more individuals with hybrid identities (race, culture, and nationality) enter academe and pursue careers that require international mobility, it is imperative that decolonization moves beyond reductive categories of identity that reproduce stereotypes. I conclude with reflections on the role of comparative and international education research in decolonization movements. Recent calls for the decolonization of the academy demand recognition for diverse canons of knowledge . Asia’s economic ascent also imparts rising confidence among Asian scholars and institutions to promote indigenous knowledge. While these global calls for emancipation are invigorating, decolonial scholarship is prone to sterile theorization, historical fixity, and an overt romanticization of the Global South. Drawing on my lived experiences as an Asian academic, I reflect on decolonization and Asian epistemology from five different spaces in my life: (1) Northern Europe, (2) Toronto, (3) Southeast Asia, (4) Kazakhstan and (5) the United Kingdom. I analyze these spaces by using the concepts of intellectual captivity and decolonization from Syed Hussein Alatas and Kuan-Hsing Chen. Specifically, the tendency for decolonization movements to descend into nationalism, nativism, and civilizationalism provides provocative insights on epistemic justice (Chen, 2010). I demonstrate how epistemology as practice can reveal a colonial mindset even among academics who engage in social justice discourse and international work. I also highlight examples of indigenous knowledge that reinforce inequality based on race, gender, sexual orientation and religion. As more individuals with hybrid identities (race, culture, and nationality) enter academe and pursue careers that require international mobility, it is imperative that decolonization moves beyond reductive categories of identity that reproduce stereotypes. I conclude with reflections on the role of comparative and international education research in decolonization movements.

Requirements Engineering for Digitizing Traditional Medical Knowledge: The Case of Building Phytomedicine Mobile-Web Application in Tanzania

Irene Evarist Beebwa,Mussa Ally Dida,Musa Chacha,David Onchonga Nyakundi,Janeth Marwa 건국대학교 지식콘텐츠연구소 2019 International Journal of Knowledge Content Develop Vol.9 No.4

The digitization of traditional medical knowledge in Tanzania will greatly enhance its preservation and dissemination. This is especially important given the challenges facing the current methods of preserving and managing such knowledge. This study presents the requirements engineering approaches and requirements for a web-mobile application that would successfully digitize indigenous knowledge of phytomedicine and relevant practitioners licensing and registration processes. To establish the requirements of such a digital system application, the study sought the opinion of 224 stakeholders whose suggestions were used to analyze and model the requirements for designing such a web-mobile tool. The study was carried out in Arusha, Kagera and Dar es Salaam regions of Tanzania which involved ethnobotanical researchers, herb practitioners, curators from herbaria and registrar officers from Traditional and Alternatives Health Practice Council. Structured interview, survey, observation and document review were employed to find out the basic functional and non-functional requirements for possible designing and implementation a web-mobile application that would digitize indigenous knowledge of medicinal plants. The requirements were modelled using the use case and context diagrams. Finally, the study came up with a list of items for both functional and non-functional requirements that can be used as guidelines to develop a web-mobile application that will capture and document traditional medical knowledge of medicinal plants in Tanzania and, enabling relevant authorities to regulate and manage stakeholders.