BIO-CULTURAL COMMUNITY PROTOCOLS AS A
COMMUNITY-BASED RESPONSE TO THE CBD
PART I / CHAPTER 2
Our bio-spirituality is rooted in a relationship with nature
knowledge, including ethno-veterinary knowledge, breeding
that is both intimate and sacred. We experience a deep sense
practices, ecological knowledge, and knowledge about the
of kinship with the plants and animals and treat nature with
use of plants to heal people. The Samburu communities spoke
love and respect. Our knowledge, dreams and intuitions, all of
at most length of the first three types of knowledge:
which are crucial for healing, are based on our ability to see
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ourselves integrally connected to nature, not separate from it.
Our traditional knowledge has developed over time and
continues to evolve as we face new challenges. We have three
The Vaidyas from the Malayali Hills in Tamil Nadu, India, also
broad types of traditional knowledge: ethno-veterinary
expressed their spiritual understanding of nature and explained
knowledge, breeding practices and an understanding of the
how their beliefs lead them to harvest sustainably. They state:
ecology of the region that allows us to find water and grazing
for our animals. Notably, these different types of knowledge
We believe that plants are sacred and the effectiveness of our
are interdependent.
plant-based medicines is integrally linked to us respecting the
plants and caring for them.
Ethno-veterinary knowledge: We have for centuries treated
our animals for diseases and other ailments using our
We have a specific way of collecting our medicinal plants.
knowledge of the medicinal plants that grow on the plains
We collect them in the early morning on Tuesdays, Fridays
and in the forests. While we share common knowledge, we
and Sundays, or during the full moon. We find that the
have specializations among us. For example, men generally
curative properties of the plants are at their peak when they
treat cows, and women care for sheep. Women’s knowledge
are collected at dawn. The day before we collect the plant, we
is focused on treating Red Maasai sheep and is less adapted
pray to the plant and we tie a thread that has been dipped
to treating Dorper sheep. We also have traditional knowledge
in Turmeric around the plant. The next day we chant a
relating to treating infants and adults for a range of ailments.
mantra up to 108 times before harvesting, using only our
Each generation receives the earlier generation’s knowledge
thumb and little fingers to pick the leaves and fruit to ensure
and further develops it to tackle new challenges and according
that we cause as little harm to the plant as possible.
to each individual’s skill as a healer.
One of the mantras we chant is: om mooli, maha mooli, jeeva
mooli, un uver, un udalilinirka, swaha which is translated from
Breeding practices: Because of the conditions in which we
Sanskrit as: ‘O great living plant, let your life stay in you’.
live, we carefully breed our animals so as to ensure that they
We only take roots and bark when absolutely necessary.
suit our needs and preferences. We employ a number of
Respecting the plant and reciting mantras leads to
methods, including choosing breeding bulls and rams by
efficacious medicines. We also never touch the plant with
judging the mother’s ability to withstand drought, her color,
our feet as that conveys disrespect. We also believe that
size, activity levels and the survival rate of the offspring. We
a plant has the power to curse you if it is abused.
also maintain our herds’ and flocks’ diversity by buying
It is a power endowed to plants by the first teacher (Siddha)
animals from our neighbors, or borrowing them. For example,
of the Siddha system of medicine, Sage Agasthya. We do not
when sharing rams, the agreement is based on the principle
harvest the medicinal plants to sell at the markets but we
of reciprocity. If close by, we will provide it on the basis that
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the favor will be returned. If the trip is very far, then in the first
collect them primarily for our own healing practices.
instance we would send the animal with one other of our own
3.5 Types of Traditional Knowledge
herds and the pair will be returned together with another
female animal as a gift.
As noted in chapter I and as stated in Article 8(j), TK is a
conglomeration of ILCs’ knowledge, innovations and practices.
The communities whose BCPs are referenced above confirmed
this and made a distinction between different types of
11. Bio-cultural community Protocol of the Traditional Health Practitioners of Bushbuckridge. For more information contact the Executive Committee of the Traditional
Health Practitioners of Bushbuckridge, c/o Natural Justice: www.naturaljustice.org.za
12. Bio-cultural Community Protocol of the Traditional Healers of the Malayali Tribes. For more information contact Tamil Nadu Paramparya Siddha Vaidya Maha Sangam,
c/o the Foundation for Revitalization of Local Health Traditions: www.frlht.org
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