Preservation of Indigenous knowledge and appropriate technologies

Name: Samuel Tesfa, Email:[email protected], Phone: +251938744388

ABSTRACT
The knowledge that an indigenous group has accumulated over many generations of existence is known as
indigenous knowledge (IK). The majority of this knowledge is still unrecorded and restricted to local communities,
but some of it is recorded in local languages. Given the frequent loss and uncertain future of IK, it is crucial to
maintain it in a modern format that the following generation would be accustomed to. Preservation also gives the
community or nation the ability to safeguard its knowledge against exploitation and utilize it for better development.
To preserve and protect IK, this session covers several significant documentation activities taking place at the
community and national levels around the world. This study aimed to investigate the preservation of indigenous
knowledge (IK) in the local areas. The assessment of appropriate technologies reveals that some technologies
deemed "appropriate" for developing communities to address basic needs for water, sanitation, and agriculture
have their roots in indigenous knowledge systems that have persisted in some form, despite a greatly diminished
level. Sustainable development is greatly aided by the conservation of indigenous traditional knowledge through
laws and policies about the rights of indigenous people. Another aim is to relate students to the reviewed literature
and identify the gap in the published research. The general point of this study is to identify appropriate technologies
to preserve IK for the next generations in a good manner and save it from destruction.

Index Terms: Indigenous Knowledge (IK), Indigenous Knowledge System (IKS), Modern Scientific Knowledge
System (MKS)

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 1. INTRODUCTION
Indigenous knowledge (IK) is the knowledge that is held and made use of by people who regard themselves as
indigenous to a particular place. This is based on a combination of cultural uniqueness and prior territorial
occupancy relative to a more recently arrived population with its own distinct and subsequently dominant culture.
Indigenous knowledge is “something more than a matter of fact-information[1]. Indigenous knowledge (IK) is an
elusive word and no single definition seems entirely satisfactory. Also, the various works of literature on IK do not
provide a consensus definition of the concept. Nevertheless, there are several traits broadly distinguishing
Indigenous knowledge from other knowledge. Several authors have given their definitions of IK and a few such
definitions are given for this paper. The term Indigenous or sometimes Indigenous Knowledge (IK) refers to that
body of knowledge held by people who are not regarded as “developed” as far as modern science and civilization
are concerned[2]. For example, According to World Health Organization (2002) defines IK as health practices,
approaches, knowledge, and beliefs incorporating plant, animal, and mineral-based medicines, spiritual therapies,
manual techniques, and exercises, applied singly or in combination to treat, diagnose and prevent illnesses or
maintain well-being. Similarly, IK is a way of knowing, seeing, thinking, and doing things by a community of
people over time which has become a part of them and is being orally transmitted from one generation to another
like artifacts, agriculture, and so on. The preservation of indigenous knowledge among alternative healthcare
practitioners is significant in primary healthcare where the use of traditional medicine is widely embraced by
society[3].

„Local communities‟ can mean Indigenous communities and can include these people and, therefore, their legal
rights. More commonly, it is used to refer to local groupings of people in distinction from regional, national, and
international/global groupings. It has been recognized that over time, groups of people mainly in rural areas adapt
and develop ways of doing things that are called „traditional‟ using their knowledge in agriculture, food harvesting
and related purposes, and traditional medicine, as economic and subsistence activities. These people are commonly
part of the same ethnic and/or cultural group that forms the national majority but have developed adaptations of
knowledge that are considered to be important to protect and preserve[4].

1.1.Overview of Indigenous Knowledge

The first steps in many Indigenous knowledge projects involve identifying the material to be preserved and then
capturing it in a digital form so that it can be systematically documented, shared, and re-used by permitted groups or
individuals. Determining the optimum and most culturally appropriate approach to selecting, eliciting, recording,
describing, and disseminating this knowledge without insensitivity, intrusion, constraints, degradation, or
misrepresentation of the content, is a challenge that is often underestimated[5]. Appropriate consultative processes
need to be established to identify and prioritize the material to be captured. Alternative digital technologies and
environments for recording and storing data need to be compared and evaluated. Because of the oral tradition of
Indigenous knowledge, audiovisual digital recording devices such as digital video cameras and audio recorders are a
primary tool for capturing techniques, practices, stories, language, songs, and dances. Scanners are being used to
digitize photographs, manuscripts, maps, and historic documents. Increasingly 3D scanners are used to generate 3D
digital surrogates of physical artifacts in museums and cultural institutions, such as tools, shields, carvings, clothing,
and basket[6].

Technologies to support the storage, processing, and distribution of knowledge have evolved over decades within a
pre-dominantly written knowledge paradigm. Thus, a variety of well-established tools for text-based knowledge
assimilation and dissemination are available, such as e-readers with annotation facilities, meta-data, and semantic
search facilities, text-based knowledge-sharing platforms, and distributed databases. However, more than a decade
ago, researchers already alerted technology designers of the misrepresentation of non-text-based knowledge
systems[7].

Indigenous knowledge may help identify cost-effective and sustainable mechanisms for poverty alleviation that are
locally manageable and meaningful. This is done through the identification of innovative pathways to sustainable
human development that enhances local communities and their environments. Indigenous knowledge can increase
and enhance livelihood options, revitalize agriculture, increase food security, improve health and promote a sense of
cultural pride within the community. Many plants currently growing wild in the ancestral domain produce natural
dye, fiber, detergent, and natural oil. Several plants in the ancestral domain have medicinal uses. The chemical

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compounds of these plants could be identified for the production of organic medicine. The saddening news is that
the Natural Environment Policy of Zimbabwe is quiet about the protection of indigenous tree species. With technical
training in seed collection, processing, propaganda, and nursery establishment, the government could generate
income from seeds and seedlings without damaging the current forest[1].

1.2. Objective

1.2.1. General Objective

The main objective of this study is to identify appropriate technologies for the preservation of Indigenous
knowledge

1.2.2. Specific objective

To review works of literature on the Preservation of indigenous knowledge and appropriate technologies
To identify appropriate technologies for the preservation of indigenous knowledge (IK)
To protect indigenous knowledge (IK )for the next generation
Investigate how the youth perceive IK and needs to preserve IK.

2. THEORETICAL BACKGROUND

2.1. Theoretical Background

Human beings gather knowledge basically for two purposes: survival and development. Long before the
development of modern science, which is quite young, indigenous people have developed their ways of knowing
how to survive and also ideas about meanings, purposes, and values. They have taken care of the natural landscape
for thousands of years. As long as native peoples are not heard, non-native audiences will continue to deal in
caricatures. It has become customary to refer to this kind of knowledge as “indigenous knowledge” or “traditional
knowledge”, “local knowledge”, "traditional ecological knowledge” “ethno ecology” etc. and it is often seen as a
contrast to, or at least as very different from, western ways of generating, recording and transmitting knowledge. For
example, the elders (of Native Americans) say that if you don't take care of the plants, talk to them and relate to
them, they get lonely and go away. To the sophisticated cynical modern mind that seems like a quaint belief yet,
there is no profound truth in it. Learning from indigenous knowledge, by investigating what local communities
know and have, can improve understanding of agriculture, healthcare, food security education, and natural resource
management issues. The term "Indigenous" is defined according to the UN as "Groups of people whose social,
cultural and economic conditions distinguish them from other sections of the national communities, and whose
status is regulated wholly or partially by their customs or traditions or by special laws or regulations. Indigenous
knowledge (IK) is today a popular word throughout the world. It has been interpreted in different ways in different
places but generally, it is understood as local or traditional knowledge that indigenous people have brought down
with them from earlier times via oral tradition. Indigenous knowledge (IK) is, broadly speaking, the knowledge used
by local people to make a living in a particular environment [8].

2.2.Introduction to indigenous knowledge and systems

Indigenous knowledge (IK) and indigenous knowledge systems (IKS) refer to knowledge and knowledge systems
that are unique to a given culture. Indigenous knowledge can be differentiated from the modern scientific knowledge
system (MSKS) and international knowledge systems. The roots of MSKS rest on scientific research conducted and
generated in institutions of higher learning such as universities and research institutions. MSKS can be seen as a
component of society, part of the scientific and technological advancements of humanity; this knowledge cannot be
orally garnered or obtained through anything but rigorous academic study. It is propagated through advanced study
institutes, graduate research, and education, including internships and training workshops, and modules. The major
problem with indigenous knowledge and indigenous knowledge systems resides in the difficulty encountered in
establishing what constitutes „indigenous‟ in particular social, geographical, and cultural contexts. The difficulty for
a society to come to an agreement on what and who is indigenous can be quite high, especially because of

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establishing a socially and culturally accepted identification of what constitutes the indigenous groupings within a
given country or region. Global transcontinental migration drives the mix of peoples of different backgrounds and
ethnicities towards greater complexity and the discourse has to dissect whether only communities that are native,
aboriginal, or tribal should be included or whether the scope expanded to include other types of residents or
migrants. In the process of classifying and providing tangible examples of indigenous knowledge systems,
researchers, educators, and practitioners have developed a plethora of terms that can be linked closely to IKS[9].

2.3. Sources of Indigenous Knowledge

The existence of IK can be broadly divided into two categories – recorded and oral knowledge. Recorded knowledge
is often referred to as codified and is available mainly in the form of ancient texts and books. Contemporary books,
journals, and reports that focus on IK are also sources of recorded knowledge. Another significant category of IK is
oral knowledge that is not recorded or codified anywhere. It is widely dispersed; remains confined to the local
communities and are transferred only orally from generation to generation. Identifying and preserving oral
knowledge needs utmost attention as it is the basis of livelihood for many indigenous communities and the threat is
not only towards losing it but also because of its gross misuse by corporate and private parties[16].

2.4.Challenges to Indigenous Knowledge

IK is easily overlooked: - Indigenous practices are sometimes not very spectacular. Despite their effectiveness, they
can easily be overlooked. For example, a traditional irrigation system consisting of mud canals and bamboo pipes
looks less impressive than an introduced system of eating, straight, and cemented canals. Nevertheless, the local
system can effectively distribute water to the fields. IK is an endangered species:- “When a knowledgeable person
dies, a whole library disappears ” This old English proverb is very true for indigenous knowledge since most of it is
not documented and is passed on from one generation to another by word of mouth. IK is not well managed:-The
roles of creators and keepers of information tend to be quite distinct. The European Commission on Preservation and
Access noted that those who created materials (IK) had no interest in their preservation, and those who kept
materials had no control over their creation. Library and information professionals have not been at the forefront in
terms of managing IK, even though it is becoming an important resource in planning and managing sustainable
development projects. Limited access to Indigenous Knowledge:-Access to the indigenous information collected so
far is very limited because it is not well organized in terms of being indexed and abstracted. Unwillingness to share
IK:-It is common practice that some of the local people are not willing to share their IK. Some IK is generic and can
be freely accessed in many communities, both by members and outsiders. IK may not always be accurate:-Just like
other knowledge systems, IK has its limitations and weaknesses. IK may not be appropriate and accurate in all
circumstances. It may be unwise to accept all traditional knowledge as good practice or as sustainable practice[8].
Issues in using Indigenous Knowledge resources include: Assessing the quality of the information without peer
review, Ethics requirements for obtaining information directly from people.

2.5.The Need to Preserve Indigenous Knowledge

Indigenous knowledge, which has generally been passed from generation to generation by word of mouth, is in
danger of being lost unless it is formally documented and preserved. The future of IK, which reflects many
generations of experience and problem-solving by thousands of indigenous people across the globe, is uncertain.
The loss of IK will impoverish society because just as the world needs genetic diversity of species, it needs the
diversity of knowledge systems[14]. Thus a major concern has been the lack of involvement of indigenous
communities in the actual design of technologies to shape IK preservation and duration following their own
representational choices[15]. In many instances, IK is collected by outsiders through “ethnographical” means such
as observations, interviews, video, and audio recordings and then equally curated by outsiders for outsiders.
Interestingly, only a few research or development initiatives have focused on the indigenous communities being the
end-users of technologies supporting their knowledge collection, duration, and dissemination[7].

2.6.Indigenous knowledge and appropriate technology for the preservation

For a community to survive and flourish elementary community necessities for survival such as clean water and air,
safe and healthy food, renewable energy, accessible and affordable healthcare, relevant and topical education as well
as information and technology needs, must be satisfactorily met. The focus of appropriate technologies being
developed across the Indigenous People planet is the development of sustainable technologies to satisfy these

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fundamental needs. Communities focus on the development of technologies appropriate to the satisfaction of these
community needs. Often, it is the indigenous knowledge of these communities that was the basis for the
community‟s technological development. Many museums, archives, libraries, and cultural institutions throughout
the world hold large collections of objects that are of cultural or historical significance to Indigenous
communities[10]. The Role of Information Technologies New, innovative high quality 2D and 3D scanners,
collaborative interactive software tools, high-speed networks, and emerging grid technologies that facilitate
communication and the sharing of resources and knowledge between geographically dispersed groups, is providing
an infrastructure that is ideally suited to the implementation of such digital and physical repatriation programs[6].

A variety of digital technologies are also being explored as a method of preserving indigenous knowledge and
heritage. For example, audio and video recordings are being made to capture stories, songs, dances, and other
aspects of oral-visual culture. 3D printers are being used to replicate artifacts for museums allowing the originals to
remain with or be returned to their indigenous owners. These knowledge items can be collected into a compilation
and accessed through a digital library interface. Currently, Indigenous peoples are utilizing tools such as video
conferencing technology, digitization of documents, and radio broadcast over the Internet. The majority of these
technologies are used to preserve and promote Indigenous culture, tradition, history, and human rights advocacy.

2.7.Technologies for preservation of IK

One method which has been gaining interest in recent years is the creation of databases for traditional knowledge,
which hopefully will be useful in potential legal battles for intellectual property. However, it is difficult to reconcile
traditional knowledge with western patent law because the creation process is quite different. There is increasing
pressure from international organizations on countries to make more efforts in preserving traditional knowledge. As
community members gravitate to urban centers it becomes increasingly difficult to retain and build upon the
traditional knowledge held by those people. As traditional knowledge is so closely tied to geography and place, it is
also important to protect Indigenous land as well as the cultures that produced the knowledge[11].

Efforts are being taken to protect indigenous knowledge and practices from appropriation. Not only must the
knowledge and practices be accepted and passed on, but the culture, people, and land must also be protected. Efforts
must be made to prevent the unauthorized use of indigenous knowledge and practices, as well as ensure that images
and portrayals of Aboriginal peoples and culture are correct. In some areas, specific legislation has been put into
place for these issues, while in others existing legal tools are being used. A variety of digital technologies are also
being explored as a method of preserving indigenous knowledge and heritage. For example, audio and video
recordings are being made to capture stories, songs, dances, and other aspects of oral-visual culture [12].

2.7.1. Libraries
Traditionally, libraries and archives are custodian of knowledge and cultural heritage; they hold drawings, paintings
and other documentary artifacts, including manuscripts, records, books, audiovisual items, etc. These documentary
resources have, until recently, consisted mostly of replicas of Indigenous peoples and their cultures by non-
Indigenous observers. IK has gained wider acceptance in the present global society and this has generated a lot of
concern on the need to preserve and conserve it for the benefit of generations[17]..For the preservation of IK: One of
the ways by which Indigenous Knowledge can be preserved in libraries is to promote intellectual freedom among
indigenous people. One of the major problems with documenting Indigenous Knowledge is the question of who
owns the Intellectual Property Right. One of the ways by which Indigenous Knowledge can be preserved in libraries
is to promote intellectual freedom among indigenous people. One of the major problems with documenting
Indigenous Knowledge is the question of who owns the Intellectual Property Right. It is always challenging for
people to give out information for documentation by researchers. Also, the government at all levels can promote
literacy among indigenous people. This literacy should move from the mere ability to read and write to ICT literacy.
This will surely aid digital archiving through cloud computing. Majorly, a high value should be placed on
Indigenous Knowledge such that its products could be bought and sold at a price like every other commodity that is
needed and useful for human sustenance. This is necessary because Indigenous Knowledge is the bedrock for other
knowledge.

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 2.7.2. Museums and archives

Museums, archives, anthropologists and ethnologists play an invaluable role in preserving the rich cultural heritage
of our planet. By recording and making available the music, arts, knowledge and traditions
of indigenous communities, such institutions help to spread a broader understanding and respect for different
cultures[18].The ethnographic collections of museum‟s and other institutions often include invaluable, even unique,
records of ancient traditions, lost languages and community histories which are vital to indigenous people‟ sense of
identity. One need to ensure that knowledge is being preserved for the use of the community itself and the
community is being included in “the process of formation and diffusion of their knowledge”. Otherwise, the process
of preservation may be a continuation of the long history of colonization and appropriation of indigenous
culture[19].

2.7.3. Digital Technology

Currently, Indigenous peoples are utilizing tools such as video conferencing technology, digitization of documents,
and radio broadcast over the Internet. The majority of these technologies are used to preserve and promote
Indigenous culture, tradition, history, and human rights advocacy. The Internet is used by indigenous groups for e-
mailing, chat rooms, radio stations, video-conferencing, and simple information-gathering by looking at Web sites.
Today, there are multiple organizations dedicated to the utilization of technology in Indigenous communities, such
as educational programs promoting and addressing the technology needs of Indigenous peoples Some institutions
are already in possession of indigenous materials that they are repatriating or trying to make accessible to indigenous
communities and others are working in cooperation with indigenous communities to establish
collections[13].Websites, Facebook, library, museums, archive, and son are used for saving it as software tools.
At the same time, Indigenous communities are becoming aware of the potential benefits that digital technologies can
offer them concerning the documentation and preservation of their histories and culture. These communities are
coming to understand the opportunities for misuse and misappropriation of their knowledge that may accompany
digitization and would like to take advantage of new rights management technologies[20][21].

2.7.4. Social Media and Mobile (Cell Phones) Technologies

Social media technologies allow individuals and communities to create and share user-generated content. Social
media such as YouTube, Facebook, Google Docs, and Twitter can be used to create, access, and share information
or skills within social and geographic communities in East Africa and among wider audiences. Most social media do
not require specialized skills or training; however, some social media technologies require reading and writing
abilities, so they are accessible only to literate individuals and are, therefore, limited to urban and educated rural
populations. YouTube allows users to upload, share, and view videos. YouTube is multimedia-based and therefore
can be employed by illiterate as well as literate users. Recorded videos of indigenous knowledge (music, dance,
agricultural practice) can be uploaded on YouTube and viewed by local communities in a library setting. Facebook
allows individuals to post videos, share interests, make connections, and join groups with similar interests. All are
used for sharing IK and saving it for the next generations.

3. RELATED REVIEW
World organizations such as UNESCO, IFLA, the World Council of Indigenous People, and the World Bank have
recognized the need for the capture and documentation of IK, but they have yet to devise formal, standardized, and
sustainable practices and policies for the purpose. Indigenous people should be involved in this process, as argued.
Standardizing procedures is imperative in the social sciences: just as one has standardized procedures and processes
for scientific knowledge, one should have recognized procedures for collecting, capturing, and preserving IK[22].
the use of information communication technologies (ICTs) to capture and document IK, and this is worth
considering[23].

They cite the example of the Campbell Collections library, which uses digitization to preserve and disseminate
important African artifacts to the global community via the web. This type of sharing of IK has been successful at
the Campbell Collections and the authors suggest that the practice be expanded[24]. . Chisenga says “databases of
IK experts or carriers” should be developed in various communities to “act as pointers to experts on various aspects

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 of IK”. Such use of ICT is of course not appropriate for the rural communities of Africa, where the people rely on
IK for their daily living. Kaniki and Mphahlele suggest that IK needs to be looked into at the community level, with
recording and sharing done in and among local communities[25].

They argue that using ICTs or knowledge management principles to manage and record IK can only be done at
certain levels. Owing to the nature of IK, not all of it can or should be managed like scientific knowledge.
Accordingly, there is a need to apply several principles for managing IK to preserve and protect it (2002: 19). Lastly
the authors insist that owners of intellectual property must be recognized and rewarded accordingly. Agrawal (1995:
29) proposes using in situ methods to preserve the IK of the rural people, which means that preservation must occur
in and be appropriate to the original context where IK is created and used.

In discussions about the role of education, it is important to establish the existence of Indigenous and traditional
knowledge as distinct from the majority knowledge that is taught in mainstream education systems. Both direct and
indirect indicators infer the existence of traditional biodiversity-related knowledge and practice[22]. The direct
indicator is that Indigenous peoples and local communities affirm its existence and that nation-states recognize it.
There is also indirect evidence related to such factors as language diversity, religious belief systems, traditional
medical knowledge and practices, and how people exploit their environment to survive The issue of evidence of the
existence of traditional biodiversity-related knowledge is not merely a methodological one, but one that concerns the
future retention of traditional environmental knowledge[16].

3.1.Summary of Related Work

No Title Author Year Purpose Outcome
1 Mobile Technologies for Winschiers- 2013 Promoting the preservation Practice Indigenous
Preservation of Indigenous Theophilus, Heike of indigenous knowledge by knowledge in a good
Knowledge in Rural Rodil, Kasper using mobile technologies manner and save it for the
Communities Zaman, Tariq preserving IK next generations.
Yeo, Alvin Keeping IK and making
Jensen, Kasper generations to IK very
well
2 Preservation and Protection Ms. Alankrita 2019 To preserve Ik in a Preserving and
of Indigenous Knowledge: Gangle contemporary format that safeguarding traditional
Through Government would be familiar to the knowledge has assumed
Initiatives future generation. great significance in the
Preservation also empowers recent past and a variety of
the community/country to initiatives are being made
protect its knowledge from across the globe toward
misuse and utilize it for achieving
better development. Documenting non-codified
knowledge is not very
successful from a large
perspective because of the
variety of issues involved.
3 Indigenous knowledge John Tharakan 2015 Preserving indigenous Keeping Ik for the next
Systems - a rich appropriate knowledge using generation.
technology resource appropriate systems The evaluation reveals that
many technologies
classified as „appropriate‟
for developing
communities to address
basic needs of water,
sanitation, and agriculture
have their roots in
indigenous knowledge
systems that have survived

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 in some form, albeit at a
much-diminished level
4 Preservation and Protection R. Lakshmi To preserve IK in a empowers the
of Traditional Knowledge – Poorna1, M. contemporary format that community/country to
Diverse Documentation Mymoon2, A. would be familiar to the protect their knowledge
Initiatives across the Globe Hariharan3 future generation. from misuse and utilize it
for better development
Positive protection
includes preventing
unauthorized use and
active exploitation of TK
by the original community
itself or external actors to
promote its application.
5 Appropriate Teaching Okpokwasili, 2018 To find out Appropriate Exploring Indigenous
Methods for Teaching Nonyelum P.1 , Teaching Methods for knowledge over the world
Indigenous Knowledge in Oladipupo, Teaching Indigenous and passing it to the next
Universities Roseline O Knowledge in Universities. generations through
The study specifically appropriate teaching in
sought to: Determine the universities.
types of teaching methods
that are appropriate for
teaching indigenous
knowledge in universities
6 Digital Technology and Catherine steeves 2015 Using Digital Resources To Technologies that enhance
Indigenous knowledge Preserve Traditional communications can be
Knowledge very helpful, allowing
people that are widely
distributed to
communicate with each
other easily and
efficiently. Many
Indigenous groups have
also been successful in
using digital technology to
bring a wider awareness of
their culture to the world.
7 The Preservation and Dr. Zane Ma Rhea 2004 To preserve Ik in local Having concepts about
Maintenance of the communities and apply Traditional knowledge
Knowledge of Indigenous education to it through education.
Peoples and Local Maintaining and
Communities: The Role of preserving traditional
Education knowledge for the future.
8 Innovation And Technology Roberto Múkaro Using ICT recognizes IK as Preserving indigenous
For Indigenous Peoples Borrero a key dimension of knowledge and making it
globalization and as such its as innovations by ICT
role is fraught with technologies
challenges and
opportunities.

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9
A Different Way of Amanda Stevens 2008 To identify ways and Preserving indigenous
Knowing: Tools and strategies for preserving knowledge for the next
Strategies for Managing Indigenous knowledge generations
Indigenous Knowledge

4. CONCLUSION AND FUTURE LINE

4.1.Conclusion
Preserving and safeguarding TK has assumed great significance in the recent past and a variety of
initiatives are being made across the globe toward achieving it. Because of the wider misuse of IK,
preservation and protection should work hand-in-hand. Documenting non-codified knowledge is not very
successful from a larger perspective because of the variety of issues involved. However, urgent measures
are required to preserve oral knowledge as it faces a greater risk of loss and misappropriation. Also,
documentation of medicinal knowledge has gained prominence in many countries. However, IK involves
various sectors like agriculture, environment, architecture, culture, heritage, etc. that are interlinked and
applied to daily living. All this knowledge needs to be preserved to achieve inclusive development.
Indigenous knowledge is becoming more interesting and more important to understand due to the
increased focus on environmental issues. Additionally, Indigenous groups are looking to recapture their
heritage after all of the social and cultural upheavals they have been subjected to and preserve their
cultural knowledge for future generations. Digital technology is providing new tools to help with this
mission; however, as there is limited understanding of the long-term cultural effects of these technologies
they should be used with care. When used correctly, and under Aboriginal control, digital technologies
can be useful in sharing their cultural heritage with the world.

Recommendation
Teachers and leaders from the local and indigenous communities would share equally in the duty of forming the
partnership and developing pedagogical and curriculum development techniques. For instance, it is conceivable that
a teacher would spend some time learning from members of the local or Indigenous community before being given
access to traditional knowledge that could be applied in the classroom. IK makes it abundantly evident that
traditional ecological knowledge is not just a concept that applies to indigenous peoples. The community should be
used appropriate technologies to preserve IK Indigenous ecological knowledge is currently relevant for the
following reasons:
 Indigenous knowledge should be protected;
 The community should benefit from such protection because they hold the right to protect their
traditional knowledge; and
 The community understands behavior considered unacceptable.
 All the community should be used appropriate technologies to preserve IK

Future line
The gathering of indigenous data is time-consuming, labor-intensive, and expensive. Therefore, if the information is
to be made public and accessible for the benefit of humanity, effective storage and administration must be
maintained. Additionally, collection development rules, accessibility, media storage and preservation, and
intellectual property rights are significant obstacles to the administration and preservation of IK. One of the major
issues nowadays is keeping things alive and passing them on to future generations. There is a lot of room for more
study and software extensions because there are so many distinct conceivable usage cases for the software.

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