27
The Co-Evolution of Different Sciences
for agriculture, health and nature management, and of their possible role in the local
economy; and fnally, a diversity of approaches to endogenous development that can be
applied by local NGOs and governmental organisations for research and development.
The partners of the COMPAS and CAPTURED programmes agreed that ‘development’
should be understood from the perspective of native cosmovision that implies the integration of spiritual life in social and material life. Yet there was a clear difference in the way
that the different partners, acting as development agencies, could work with them. In the
traditional communities in Bolivia and Ghana and the tribal areas in India, traditional
cosmovisions are still quite intact.
• Agricultural production involves biophysical as well as spiritual activities. The agricultural calendar and the ritual calendar coincide. Here, the only way to have a good relationship with the rural population is to understand and appreciate their cosmovision and
collaborate with indigenous institutions. In the rural areas in India, in Sri Lanka and in
Peru, the traditional cosmovisions have been subjected to considerable erosion and it is
diffcult to get a good picture of rural people’s cosmovision. There is a mixture of traditional and modern ideas that may differ from village to village and from year to year. In
these areas, it was noticed that in initial discussions with farmers, traditional concepts
were frequently not expressed. However, after further probing beyond the surface, many
elements of the traditional cosmovisions gradually began to emerge. Farmers are used to
the fact that outside agencies do not understand, respect or tolerate traditional practices
or cosmovisions. Therefore, they talk with the outsider with empathy, in the language
or concepts they think the outsider appreciates. They have learned that outsiders do not
appreciate their cosmovision, and thus, they do not openly express their own concepts and
views. There is reason to assume that in traditional societies, but also in countries where
traditional cosmovisions are subject to erosion, traditional cosmovision and spirituality
are more widespread and prevalent than assumed by outsiders in general. This means
that working with traditional institutions is relevant and requires tact and social skills. In
the Netherlands and Norway, and to a certain extent also in central Mexico, it seems that
traditional cosmovisions and spirituality have almost completely disappeared. In these
countries, there is a widespread discontent about the materialistic way of modern farming and a small number of farmers want to restore agriculture’s spiritual vision. In such
cases, indigenous institutions may no longer exist and, therefore, new institutional allies
may have to be sought.
• In essence, the partners concluded that a focus on rural people’s cosmovisions can make it
possible to reconnect their work with indigenous knowledge in its full signifcance. Farmers
interpret (agricultural) development and defne their relationships with outside agencies
from within the context of their cosmovision. Development workers are thus challenged to
go beyond validating indigenous technical knowledge. Farmers’ concepts of life – and the
practices based on them – are a reality to which they must relate. This relationship can only
be genuine when respect is given to the unknown concepts and traditional institutions. It
also provides an opportunity for mutual learning.
The above lessons have been used to build a model for activities to enhance endogenous development (Figure 2.2).
SPECIFIC AGRICULTURAL PRACTICES
More in-depth studies in Sri Lanka, India, Ghana, Zimbabwe and Bolivia shine a light on specifc
agricultural practices where the spiritual dimension of the worldviews is being addressed.
Some practical examples are provided in Figures 2.3−2.9 below.
The Co-Evolution of Different Sciences
for agriculture, health and nature management, and of their possible role in the local
economy; and fnally, a diversity of approaches to endogenous development that can be
applied by local NGOs and governmental organisations for research and development.
The partners of the COMPAS and CAPTURED programmes agreed that ‘development’
should be understood from the perspective of native cosmovision that implies the integration of spiritual life in social and material life. Yet there was a clear difference in the way
that the different partners, acting as development agencies, could work with them. In the
traditional communities in Bolivia and Ghana and the tribal areas in India, traditional
cosmovisions are still quite intact.
• Agricultural production involves biophysical as well as spiritual activities. The agricultural calendar and the ritual calendar coincide. Here, the only way to have a good relationship with the rural population is to understand and appreciate their cosmovision and
collaborate with indigenous institutions. In the rural areas in India, in Sri Lanka and in
Peru, the traditional cosmovisions have been subjected to considerable erosion and it is
diffcult to get a good picture of rural people’s cosmovision. There is a mixture of traditional and modern ideas that may differ from village to village and from year to year. In
these areas, it was noticed that in initial discussions with farmers, traditional concepts
were frequently not expressed. However, after further probing beyond the surface, many
elements of the traditional cosmovisions gradually began to emerge. Farmers are used to
the fact that outside agencies do not understand, respect or tolerate traditional practices
or cosmovisions. Therefore, they talk with the outsider with empathy, in the language
or concepts they think the outsider appreciates. They have learned that outsiders do not
appreciate their cosmovision, and thus, they do not openly express their own concepts and
views. There is reason to assume that in traditional societies, but also in countries where
traditional cosmovisions are subject to erosion, traditional cosmovision and spirituality
are more widespread and prevalent than assumed by outsiders in general. This means
that working with traditional institutions is relevant and requires tact and social skills. In
the Netherlands and Norway, and to a certain extent also in central Mexico, it seems that
traditional cosmovisions and spirituality have almost completely disappeared. In these
countries, there is a widespread discontent about the materialistic way of modern farming and a small number of farmers want to restore agriculture’s spiritual vision. In such
cases, indigenous institutions may no longer exist and, therefore, new institutional allies
may have to be sought.
• In essence, the partners concluded that a focus on rural people’s cosmovisions can make it
possible to reconnect their work with indigenous knowledge in its full signifcance. Farmers
interpret (agricultural) development and defne their relationships with outside agencies
from within the context of their cosmovision. Development workers are thus challenged to
go beyond validating indigenous technical knowledge. Farmers’ concepts of life – and the
practices based on them – are a reality to which they must relate. This relationship can only
be genuine when respect is given to the unknown concepts and traditional institutions. It
also provides an opportunity for mutual learning.
The above lessons have been used to build a model for activities to enhance endogenous development (Figure 2.2).
SPECIFIC AGRICULTURAL PRACTICES
More in-depth studies in Sri Lanka, India, Ghana, Zimbabwe and Bolivia shine a light on specifc
agricultural practices where the spiritual dimension of the worldviews is being addressed.
Some practical examples are provided in Figures 2.3−2.9 below.