Crossing the divide: - Maastricht University
Crossing the divide: - Maastricht University
Crossing the divide: - Maastricht University
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This is <strong>the</strong> more important, since “much of <strong>the</strong> knowledge that is required for<br />
successful development is not patentable” (Stiglitz 1999: 318; see also Brush 1998).<br />
It is all <strong>the</strong> more surprising that <strong>the</strong>re is so little empirical study of this phenomenon.<br />
What makes for a productive research dialogue between professionals and<br />
practitioners? How is tacit knowledge codified in <strong>the</strong> teams? Who needs to be<br />
trained in what type of skills? How was <strong>the</strong> contribution of practitioners recognised?<br />
I have not been able to locate comparative analyses on such practitionerprofessional<br />
collaboration. There are <strong>the</strong> mentioned historical studies on <strong>the</strong><br />
subject, and materials from agriculture and <strong>the</strong> environment, but no comparative<br />
studies. 6 Authors like Gibbons (1994) and Chambers (1989; 1997; see also<br />
Scoones 1994) have argued that <strong>the</strong> very nature of knowledge production in rich<br />
countries made it inapplicable among <strong>the</strong> poor elsewhere. Especially in <strong>the</strong><br />
agricultural sciences, <strong>the</strong>se arguments have been made and have led to a<br />
blossoming of different views and <strong>the</strong> proposal of countless approaches and<br />
techniques to overcome this.<br />
I argue, <strong>the</strong>refore, that <strong>the</strong> borderline between so-called formal or professional<br />
knowledge and informal, amateur or indigenous knowledge is large and significant.<br />
Professionals need amateurs, and vice versa. Recognition needs to be organised in<br />
<strong>the</strong> form of practitioner participation in <strong>the</strong> spoils, be <strong>the</strong>y financial or honorary. The<br />
second implication is that <strong>the</strong> amateurs need to be admitted to <strong>the</strong> relevant for a.<br />
Excluding <strong>the</strong>m from <strong>the</strong> dialogue would mean <strong>the</strong> impoverishment of <strong>the</strong> exchange.<br />
Recent work on indigenous knowledge articulation (Brush 1998) indicates how this<br />
can be done.<br />
Gibbons and his colleagues (1994: 1-3) have argued that two modes of knowledge<br />
production can be distinguished. A Mode 1 exists in <strong>the</strong> traditional context of <strong>the</strong><br />
scientific profession, along disciplinary lines, following <strong>the</strong> Newtonian model. It is <strong>the</strong><br />
type of science that Alvares discarded as being largely irrelevant to life, because it<br />
was not rooted in <strong>the</strong> local cultural context.<br />
Contrast this with a new paradigm, or an emerging Mode 2 of knowledge creation.<br />
Gibbons’ team saw this as <strong>the</strong> coming trend. Not global models, but local problems<br />
form <strong>the</strong> starting point. In Alvares’ terms, a mode of knowledge production that is not<br />
associated with a coercive state, but with a supportive community.<br />
The clash between <strong>the</strong>se trends has been fierce. I recall <strong>the</strong> debates in agricultural<br />
science in <strong>the</strong> late 1970s and early 1980s. Mode 1 identified itself as <strong>the</strong> only<br />
science that could help solve major problems like world hunger. It produced a Green<br />
Revolution, which increased food production and rural inequalities at <strong>the</strong> same time.<br />
Mode 2 saw itself as <strong>the</strong> protagonist of <strong>the</strong> poor, solving <strong>the</strong> problems through <strong>the</strong><br />
involvement of ‘<strong>the</strong> people <strong>the</strong>mselves’.<br />
At <strong>the</strong> time I designed an adaptive agricultural research programme involving plant<br />
scientists, soil scientists, economists and social anthropologists. My naive belief<br />
was that <strong>the</strong>re must be a middle road between <strong>the</strong> simplistic rhetoric of <strong>the</strong><br />
disciplinarians, in which reality was reduced to a ma<strong>the</strong>matical model, and <strong>the</strong> naive<br />
idealism of those who reduced reality to indigenous knowledge. After all, <strong>the</strong> poor<br />
farmers we were working with wanted to know solutions from us based on scientific<br />
experiments. They were puzzled when we were interested in <strong>the</strong>ir solutions based