HomeEndogenous Knowledge in Focus

Endogenous Knowledge in Focus

Les savoirs endogènes en question

Senegalese Journal of Information Sciences

Revue sénégalaise des sciences de l’information

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Published on Wednesday, December 20, 2023

Abstract

For many years, the promotion of endogenous knowledge has been a recurring theme in discussions between academics and non-governmental organizations (NGOs). The significant contribution of this heritage to science seems to have been systematically neglected. These considerations are not new in the light of the history that shapes them, especially since these knowledge systems give rise to various epistemological, social, political and media considerations. This call for contributions aligns with the philosophical concerns of Valentin Yves Mudimbe, advocating for the construction of an “indigenous science” that seeks to understand African socio-cultural realities by reinventing Africa. 

Announcement

Argument

For many years, the promotion of endogenous knowledge has been a recurring theme in discussions between academics and non-governmental organizations (NGOs). The significant contribution of this heritage to science seems to have been systematically neglected. These considerations are not new in the light of the history that shapes them, especially since these knowledge systems give rise to various epistemological, social, political and media considerations. The marginalization of endogenous knowledge can find its roots in historical events such as the transatlantic slave trade (M’Bokolo, 1998), issues linked to colonial law, the black code of indigenous peoples (Doguet, 2009) and the mission primordial civilizer. aimed at elevating civilizations considered inferior to others. Similarly, the lack of consensus on their nomenclature, sometimes considered as traditional knowledge, local knowledge (Geertz, 1986), vernacular knowledge, indigenous knowledge, endogenous knowledge (Hountondji, 1994), reflects the interest they generate and the importance of finding a comprehensive definition that can satisfy both the holders of these knowledge systems and scientists, especially considering the ongoing work on their possible classification (Agrawal, 2002).

There are various projects that contribute to the valorization of these knowledge systems, such as those of the United Nations (1992), which recognize that “local communities and indigenous peoples are closely and traditionally dependent on resources [...] based on their traditions and that it is desirable to ensure the fair sharing of benefits arising from the use of (endogenous) knowledge, innovations, and traditional practices related to the conservation of biological diversity and the sustainable use of its elements.” Additionally, UNESCO (1972, 2003, 2005) through its program “Local and Indigenous Knowledge Systems,”(LINKS) emphasizes the material and immaterial dimensions of endogenous knowledge, considering them as “practices, representations, expressions, knowledge, and know-how—as well as instruments, objects, artifacts, and cultural spaces”—that communities, groups, and individuals recognize as part of their cultural heritage. This intangible cultural heritage, transmitted from generation to generation, is continually recreated by communities and groups based on their environment, interaction with nature, and history, providing them with a sense of identity and continuity, thus contributing to promoting respect for cultural diversity and human creativity (UNESCO, 2003). Beatrice Collignon (2005) stated in the Bulletin of the French Geographers that research in ethno-science since the 1950s and works like Claude Lévi-Strauss’s “The Savage Mind” have shown that vernacular knowledge is an intellectual construction and cannot be reduced to a practice based solely on empirical experience. Endogenous knowledge is developedthrough a joint mobilization of diverse types of information stemming from experience, abstract reasoning, philosophical reflections, individual and collective spirituality, beliefs, dreams, and emotions, which together form these knowledge systems (Collignon, 1996).

This material and immaterial dimension propels reflections on conservation techniques and methods due to their integration into the socio-cultural heritage of Africa. The work of Hountondji (1994) has played a significant role in defining a conceptual framework and distinguishing them from exogenous knowledge. International organizations such as UNESCO, CODESRIA, Enda Third World, the Institute of African Worlds (IMAF), etc., have understood the heritage and identity issues that underlie them. This awareness has given rise to important initiatives aiming, in the same direction, at teaching local languages since endogenous knowledge is often transmitted through these channels.

This call for contributions aligns with the philosophical concerns of Valentin Yves Mudimbe, advocating for the construction of an “indigenous science” that seeks to understand African socio-cultural realities by reinventing Africa. It involves a critical deconstruction of discourses on Africa, reconstructing the colonial library, implying the creation of an archaeology of representations of Africa, surpassing dominant universalist discourses carried by “discursive police” (Mudimbe, 1988 : 34). According to the author, “constituting discursivity as an object assumes that in all circumstances it is not possible to say anything, anyhow, and anywhere, and that these coordinates define an enunciative identity. In discursive space, the same constitutes itself in the other, the outside investing the inside by the very gesture that expels it. Discourse can only be recognized and believed if it can offer proof to the contrary. Discourse is right only to the extent that one believes it destroys the other and not its simulacrum” (Bisanswa, 2000). Thus, it involves investing the humanities and social sciences by analyzing the fresh perspective that endogenous knowledge can bring to postcolonial studies and information communication sciences, given that they arise from communicative practices inviting reflections on modes of appropriation and, most importantly, on how these knowledge systems are constructed, transmitted, and practiced within communities. It proposes a critical examination of the adherence, contribution, and ethical and scientific stance of researchers interested in these knowledge systems.

The thematic framework of this call is divided into six (6) axes. What can we learn from endogenous knowledge ? Should we speak of endogenous knowledge or endogenous understanding ? How can they modify the relationship with scientific knowledge ? How to characterize their place within the scientific community and in different knowledge domains ? What legitimacy can be conferred to endogenous knowledge ? Are validation strategies necessary to attribute recognized scientificity to them ? What is the responsibility of scientists, non-governmental organizations, international organizations, and documentary institutions (archives, libraries, and museums) ? This call aims to explore the cross-cutting contributions between endogenous and exogenous knowledge, their points of convergence or divergence, or the patrimonialization strategies that can be implemented. Patrimonialization is understood here in two forms : the first involves examining the diversity of so-called local or endogenous knowledge, considering them as “heritage objects” (Davallon, 2006). The second involves examining actions to transform these material, immaterial, symbolic, and sacred knowledge into heritage objects intended to be preserved. The scientific committee invites researchers to submit original contributions on the theme “endogenous knowledge in question.”

This collaborative endeavor aims to foster a deeper understanding of endogenous knowledge and its intersection with various disciplines. We encourage researchers from diverse backgrounds to participate in this dialogue, contributing to the enrichment of the scholarly discourse on this vital topic.

Topics

Proposals should reflect on the challenges of preservation, transmission, circulation, and validation of endogenous knowledge and engage in field studies and participatory action research. Thus, proposals can fall into the following axes :

Axis 1 : Epistemological and Semantic Inquiry

Axis 1 delves into epistemological and semantic inquiries surrounding traditional knowledge, endogenous knowledge, vernacular knowledge, and orality in the transmission of knowledge, exploring their connections to social and cultural organizational structures. This axis will scrutinize the contributions of folk science (ethnoscience), with a focus on highlighting cognitive processes and systems, particularly in their classificatory and nomenclatural dimensions. These processes and systems have historically and presently allowed societies to operationally categorize the facts, objects, and phenomena in their natural and social environments (Barrau et al., 1985). Discussions within this axis will encompass the impact of United Nations and UNESCO conventions, notably the Nagoya Protocol (2010), in the appreciation of endogenous knowledge. This will open avenues for reflections, including considerations of their complementarity with cultural archives, their patrimonialization, and issues related to intellectual property.

Axis 2 : Understanding Cultural Objects and Sacredness

Axis 2 explores the contribution of endogenous knowledge to the comprehension of cultural objects exhibited in museums, framing discussions around issues of sacredness, visibility, and invisibility, including symbolic and mystic aspects. These inquiries prompt a reevaluation of how objects are perceived—whether as simple exhibited items or imbued with cultural significance—and the cultic dimensions that traverse them, giving them profound meaning.

Axis 3 : Identity, Interculturality, and Information Sciences

Axis 3 questions the construction of endogenous knowledge in terms of identity and interculturality, probing into possible criteria for classifying this knowledge. Additionally, it examines how these classifications contribute to the development of Information and Communication Sciences (ICS), shedding light on the intricate relationship between endogenous knowledge and the broader informational landscape.

Axis 4 : Scientificity, Digital Valorization, and Impact

Axis 4 directs reflections towards two key aspects. Firstly, it delves into the scientificity of endogenous knowledge, exploring the tools and methods of validation, along with techniques for collection and dissemination. Secondly, it scrutinizes strategies for valorization through digital means, particularly with semantic web applications, and assesses their impacts on society, the promotion of local languages, cultural practices, and the defense of indigenous rights.

Axis 5 : Open Science, Cognitive Justice, and Knowledge Commons

Axis 5 involves understanding the intricate interplay between the openness of knowledge (open science), cognitive justice, knowledge commons, and endogenous knowledge. In line with the current trend toward social epistemology, this axis aims to analyze the social dimension of knowledge. It explores not only direct sources accessible to individuals but also indirect sources based on trust and the authority granted to others. The focus is on the conditions of transmitting information from others and on the epistemic relations of trust and authority, particularly within the realm of sciences (Bouvier & Conein, 2007).

Axis 6 : Women as Custodians of Knowledge

Proposes an exploration of the role of women as custodians of specific knowledge, observing how these knowledge systems are developed, transmitted, complemented, and evolved over time. Emphasizing the influence of socially constructed gender relations, contributions to this axis may underscore the pivotal role of gender in the transmission of knowledge within the context of relations between men and women.

Senegalese Journal of Information Sciences (RSSI)

LARSIC-EBAD-ETHOS-UCAD

Issue 2 - Endogenous Knowledge in Focus

Edited by :

  • Aminata KANE
  • Moussa SAMBA

Submission Guidelines

Contributors are invited to submit original works addressing one or more of the specified themes. Submissions can take the form of research papers, case studies, or theoretical reflections.

All submissions should be sent to

  • rssi-ebad@ucad.edu.sn
  • aminata18.kane@ucad.edu.sn
  • moussa.samba@ucad.edu.sn by

by May 4, 2024.

Important Dates

  • Launch date of the call : December 1, 2023
  • Submission Deadline : May 4, 2024

Scientific Committee

  • Adma Aly PAM (UNESCO-Paris)
  • Ahmeth NDIAYE (EBAD-UCAD-Sénégal)
  • Aida SLAVIC (Universal Decimal Classification Consortium - Pays-Bas)
  • Alain KIYINDOU (MICA, Bordeaux)
  • Angèle STALDER (Université Lyon 3 - France)
  • Béatrice FLEURY (Université de Lorraine – France) Bernard DIONE, (EBAD-UCAD-Sénégal)
  • Christian COTE (Université Lyon 3 - France)
  • Dimitri Régis BALIMA (Université Joseph KI-Zerbo)
  • Djibril Diakhaté (EBAD-UCAD-Sénégal)
  • Edouard VASSEUR (École nationale des chartes, France)
  • Emmanuelle CHEVRY PEBAYLE (Université Haute Alsace - France)
  • Esther OLEMBE (Archives Nationales - Cameroun)
  • Hamady BOCOUM (UCAD, Musée des civilisations Noires-Sénégal)
  • Ibrahima LO (EBAD-UCAD-DLL -Sénégal)
  • Jean-François FAU (Université Senghor d’Alexandrie, Égypte) Joana CASENAVE (Université de Lille - France)
  • José Augusto Chaves GUIMARA]ES (Université São Paulo - Brésil) Laı̈d BOUZIDI (Université Lyon 3 - France)
  • Mabrouka EL HACHANI (Université Lyon 3 - France)
  • Mamadou DIARRA (EBAD-UCAD-Sénégal)
  • Mbaye THIAM (EBAD-UCAD-Sénégal)
  • Mohamed SIDIR (Université de Jule Vernes, Amiens, France)
  • Moustapha Mbengue (EBAD-UCAD-Sénégal)
  • Olivier SAGNA, E(BAD-UCAD)
  • Omar LAROUK (Enssib - France)
  • Papa Momar DIOP (Vice-président du comité consultatif international Mémoire du Monde Unesco et ARCMoW )
  • Sabrina BOULESNANE (Université Lyon 3 - France)
  • Sylvestre K. Kouakou (EBAD-UCAD-Sénégal)
  • Vincent LIQUETE (MICA-Bordeaux)
  • Widad MUSTAFA EL HADI (GERiico, Lille 3)
  • France Winand Annaëlle (Université de Montreal- EBSI)
  • Zuza WIOROGÓRSKA (université de Varsovie)

Bibliography

  • Barrau, J., Bonniel, J., Chevallier, D., Dos Santos, J., & Fabre, D. 1985. Les savoirs naturalistes populaires. Éditions de la Maison des sciences de l’homme. doi :10.4000/books.editionsmsh.3684
  • Tardy, C., & Dodebei, V. (Eds.) 2015. Mémoire et nouveaux patrimoines. Marseille : OpenEdition Press. doi :10.4000/books.oep.411
  • Davallon, J. (1991). Produire les hauts lieux du patrimoine. Dans : André Micoud éd., Des Hauts-Lieux : La Construction Sociale de l’Exemplarité (pp. 85-102). Paris : CNRS Éditions. https://doi.org/10.3917/cnrs.micou.1991.01.0085

Subjects

Places

  • Université Cheikh Anta Diop de Dakar
    Dakar, Republic of Senegal

Date(s)

  • Saturday, May 04, 2024

Keywords

  • savoir endogène, interculturalité, patrimoine

Contact(s)

  • RSSI Revue sénégalaise des sciences de l'information
    courriel : rssi-ebad [at] ucad [dot] edu [dot] sn

Reference Urls

Information source

  • RSSI Revue sénégalaise des sciences de l'information
    courriel : rssi-ebad [at] ucad [dot] edu [dot] sn

License

CC0-1.0 This announcement is licensed under the terms of Creative Commons CC0 1.0 Universal.

To cite this announcement

« Endogenous Knowledge in Focus », Call for papers, Calenda, Published on Wednesday, December 20, 2023, https://doi.org/10.58079/vdyt

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