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findings  insufficient.  The  politics  at  stake  are  that  scientific  findings  are  used  to  restrict

               community and fisher access to fishing grounds and species.


                       The  idea  of  preserving  tradition,  in  particular  traditional  knowledge,  to  address


               contemporary  and  future  environmental  problems  is  also  expressed  in  the  programs  and

               rhetoric of global organisations, such as Slow Food (as noted earlier) and the super national

               organisation UNESCO. Slow Food’s Presidia and Ark of Taste programs mirror the framing


               of tradition. For example, the Ark of Taste catalogues ‘small-scale quality productions that

               belong to the cultures, history and traditions of the entire planet: an extraordinary heritage of


               fruits,  vegetables,  animal  breeds,  cheeses,  breads,  sweets  and  cured  meats’  (Slow  Food

               Foundation for Biodiversity 2015, para. 1). For Slow Food, biodiversity, knowledge, taste


               and  tradition  are  interwoven.  Their  programs  aim  to  protect  this  heritage  for  the  sake  of

               biodiversity, which ‘ensures that ecosystems are able to confront changes, to adapt and to

               survive. The fight to save biodiversity isn’t just any fight: it is a battle for the future of the


               planet’ (Slow Food Foundation for Biodiversity 2015, para. 3).  The Presidia project aims to

               save diverse species and traditional food products at risk of extinction and importantly they


               are considered ‘an important reservoir of knowledge and experience’ (Slow Food Foundation

               for Biodiversity 2016, para. 3).


                       These same arguments were also taken up in academia. For example, anthropologist

               Alf  Hornborg  (1996,  pp.  45-62)  asks  whether  traditional  societies  have  something  to


               contribute to sustainable development.  In doing so he frames traditional and indigenous in

               terms of local ecological knowledge, which he calls “contextual knowledge”, delineating this


               from modern or “decontextual knowledge” environmental knowledge within which he places

               expert Western scientific knowledge.  Hornborg’s conclusion is that contextual knowledge

               may have much to offer the management of resources and therefore sustainable development,










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