What are the alternatives?
In my opinion, to fully explore the alternatives, an attempt to define what the alternatives are is required. I suggest an alternative to the current water resource management regime of primarily basing all management principles on Western science, is to explore traditional knowledge and all that it encapsulates. To do this I have sought several definitions of traditional knowledge, including the following.
The 1992 Convention on Biological Diversity defines traditional knowledge as;
The knowledge, innovations and practices of indigenous and local communities around the world. Developed from experience gained over the centuries and adapted to the local culture and environment, traditional knowledge is transmitted orally from generation to generation. It tends to be collectively owned and takes the form of stories, songs, folklore, proverbs, cultural values, beliefs, rituals, community laws, local language, and agricultural practices, including the development of plant species and animal breeds. Traditional knowledge is mainly of a practical nature, particularly in such fields as agriculture, fisheries, health, horticulture, and forestry.
www.indigenouswater.org , Convention on Biological Diversity
Indigenous Australians have a holistic approach to knowledge, in which process is more important than the knowledge itself. A wealth of knowledge important for survival is passed from generation to generation by word of mouth or learned by experience. Often this knowledge is entwined with explanations of creation which relate to the traditional beliefs and lifestyles of the people. (Christie, 1997)
Just like all indigenous people across the globe, indigenous Australians have developed a special knowledge of the environment and have a particular interest in the conservation status of indigenous species and environments. Traditional Aboriginal law and cosmology establishes intimate connections between people, land and other species, with ritual, custodial and management responsibilities for the “land” being passed down through generations. It should be recognised that although Indigenous people may be willing to share some of their cultural knowledge, aspects of that knowledge at times is privileged and may not be available to the public domain.
These traditional approaches and outlooks persist in many parts of
