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<h1 class="entry-title"><a href="/open_knowledge_blog/blog/2014/04/26/access-to-knowledge-the-case-of-indigenous-and-traditional-knowledge/">Carlos M. Correa. Access to Knowledge: The Case of Indigenous and Traditional Knowledge</a></h1>
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<time datetime="2014-04-26T23:23:22-03:00" pubdate data-updated="true">Apr 26<span>th</span>, 2014</time>
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<div class="entry-content"><p>The A2K movement generally aims at an information society where knwoledge is openly accessible to the benefit of all. Divergences arise from the role of intelectual property rights, and protection of traditional knowledge.</p>
<p>IP:</p>
<p>It is assumed that the wider the distribution of a certain knowledge, the better for society, both for utilization and for further refinement and development.</p>
<p>The purpose of intellectual property law should be to ensure both the sharing of knowledge and the rewarding of innovation (Adelphi Charter).</p>
<p>Free software does not become part of the public domain; it it relies on copyright licenses to require child projects to also be free. Same goes for Creative Commons</p>
<p>Traditional Knowledge:</p>
<p>There is no agreed-upon definition of traditional knowledge.</p>
<p>The UN Declaration on the Rights of Indigenous Peoples confirmed their rights over their knowledge: right to practice and develop traditions, and restitution guaranteed by the state.</p>
<p>Numerous cases have been reported on “biopiracy”: misappropriation of knowledge without recognition or compensation.</p>
<p>Extend existing intellectual property rights versus creating new right conferring exclusive rights over traditional knowledge. The first works towards open access, the latter could impede the use to those without authorization.</p>
<p>Granting rights to holders of traditional knowledge may be required purely for equity reasons or to improve their living conditions.</p>
<p>Is A2K compatible with traditional knowledge protection? In the context of national laws, can traditional knowledge be deemed as a part of the public domain? What are the principles of international treaties in regard to traditional knowledge?</p>
<p>== Traditional knowledge as part of the public domain ==</p>
<p>traditional knowledge as part of the public domain:</p>
<p>A2K advocates expanding the public domain. What information is part of the public domain? The situation of traditional knowledge is unclear.</p>
<p>Concepts of “the public domain”:</p>
<pre><code>Information whose intellectual protection rights have expired
Information for which protection would be appropriate, but has been lost due to a failure to comply with requirements of IP law
Information outside the scope of legislation on IP
</code></pre>
<p>According to this, traditional knowledge would be considered part of the public domain.</p>
<p>There are countries where the public domain is subject to a payment to the state. This is called a “paying public domain”.</p>
<p>The second concept would leave traditional knowledge that is not susceptible to protection under the conventional forms of IP rights outside of the public domain.</p>
<p>Traditional knowledge has been considered de facto as freely usable and appropriable.</p>
<p>Information is not in the public domain because of its nature as a public good or even its governmental origi but as a result of a network of formal and informal social agreements, explicit or implicit but entrenched in the common law and in the culture of a society.</p>
<p>Panama and Perú protect their traditional knowledge.The US law permits that traditional knowledge, even if publicly used, but not documented in a foreign country, is patentable in the US. For instance, ayahuasca is patented.</p>
<p>There is no unique response to the legal status of traditional knowledge as a part of the public domain. Its legal tratment is determied by national law and by applicable international law.</p>
<p>== The legal status of traditional knowledge under international law ==</p>
<p>The Convention on Biological Diversity requires to “respect, preserve and maintain knowledge, innovations and practices of indigenous and local communities embodying traditional lifestyles relevant for the conservation and sustainable use of biological diversity and promote their wider application with the approval and involvement of the holders of such knowlege innovations and practices and encourage the equitable sharing of the benefits arising from the utilization of such knowledge, innovations and practices”… It gave impulse, but it does not bind states to protect traditional knowledge, since it’s “subject to its national legislation”</p>
<p>Committee on Economic, Social and Cultural Rights, General Comment 17 says “In contrast to human rights, intellectual property rights are generally of a temporary nature, and can be revoked, licensed r assigned to someone else. While under most intellectual property systems, intellectual property rights often with the exception of moral rights, may be allocated, limited in time and scope, traded, amended and even forfeited, human rights are timeless expressions of fundamental entitlements of the human person… intellectual property regimes primarily protect business and corporate interests and investments.</p>
<p>IE, although traditional knowledge does not need to be protected under intellectual property rights, the moral and material interests of those who create and maintain traditional knowledge need to be protected as human rights… missappropriation of traditional knowledge… violates a fundamental right. Traditional knowledge may not be considered freely available and usable by any party. Hence, it cannot be regarded as integrated with the public domain in the sense of information free to be used and consumed.</p>
<p>The UN General Assembly says that indigenous peoples have the “right to maintain, control, protect and develop” their knowledge and “also the right to… their intellectual property”… the declaration does not subsume all rights oer traditional knoledge into the categories of intelectual property. This means that these rights exist independently from their formal recongnition as intellectual property.</p>
<p>== Implications for A2K ==</p>
<p>Traditional knowledge cannot be deemed part of the public domain if “the public domain” is defined as the pool of information that is freely usable. It may be considered part if the conect is more narrowly interpreted as including information not covered by intellectual property rights, but not necesarily freely usable for this reason.</p>
<p>The majority of the actors in the A2K movement do not seek the abolition of all forms of intellectual property rights, but the proper balance between public and private interests. Therefore it is consistent by considerations of equity and human development.</p>
<p>Protection of traditional knowledge may be conceived of as a means to prevent different modalities of the misappropriation of traditional knowledge, rather than as a tool for the granting of positive rights.</p>
<p>A main objective of the protection of traditional knowledge would be to obtain moral recongition or some economic compensation for the commercial use. It may also be a component of policies aimed at preserving the cultures of those communities.</p>
<p>== Conclusion ==</p>
<p>A number of ongoing initiatives aim at broadening A2K. Given the importance of traditional knowledge for developing countries and the imperative to ensure an equity-based utilization of that knowledge, it seems necessary to clarify its legal status and the conditions under which it may be eventually appropriated or shared.</p>
<p>In accordance with Western intellectual property rights laws and principles, knowledge created and held by indigenous or traditional communities may be deemed to belong to the public domain if understood as the pool of knowledge
that is not subject to existing modalities of intellectual property rights. This would mean that traditional knowledge could be freely used without prior consent from or compensation to their holders.</p>
<p>National law determines what does and does not belong in the public domain. In some cases, national solutions permit the appropriation of traditional knowledge by individuals or companies that have obtained access to traditional knowledge, even without the consent of its holders. A number of provisions in international instruments, however, recognize rights in favor of such communities. Although such rights do not necessarily pertain to one of the categories of intellectual property rights, they would clearly exclude traditional knowledge from the realm of freely usable knowledge.</p>
<p>The need to protect traditional knowledge may be justified, among other reasons, on the grounds of equity and development. Protection for intellectual property rights does not seem incompatible with the philosophy that underpins the A2K movement, particularly if such protection is conceived in defensive terms, with the intention of preventing misappropriation, rather than asserting positive rights.</p>
<p>== Comments ==</p>
<p>If we go back in time, isn’t all knowledge traditional? The whole point of this is equity, letting all have access to knowledge so equity can come from that, not just development of a few, otherwise we wouldn’t have a problem with big corporations holding all knowledge if it was open. To stop groups/corporations with power from taking advantage of knowledge.</p>
<p>If Google opened up all their software, but continued to gain controll and power over everything, would A2K be ok with that? It’s not for the sake of open knowledge, it’s for the sake of the people who could benefit from that knowledge… or for the sake of knowledge itself as a continuously developing entity?</p>
<p>When did civil society start questioning lawmaking… how did a citizen become a lawmaker in the past? and why do they not in the present? They stay at NGOs and groups… How should laws be passed to include those affected by it? Or is it more important for experts to decide? What makes you an expert, just studying the subject? Curas could be experts in family matters just by studying. How does background affect how you interpret and thus the conclusions you make?</p>
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<h1 class="entry-title"><a href="/open_knowledge_blog/blog/2014/04/24/el-copyright-instrumento-de-expropiacion-y-resistencia/">El Copyright: Instrumento De Expropiación Y Resistencia</a></h1>
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<time datetime="2014-04-24T03:34:31-03:00" pubdate data-updated="true">Apr 24<span>th</span>, 2014</time>
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<div class="entry-content"><p>En un mundo ideal, el copyright asegura que el autor será compensado por la inversión en su creación. La protección de derechos de autor hoy opera más como protección para el lucro de empresas, sobre todo conglomerados de entretenimiento o majors.</p>
<p>Esto produce 2 problemas:</p>
<ul>
<li>Pocos autores logran ganar suficiente de su labor debido a la lógica del bestsellery y del blockbuster</li>
<li>Se reduce la diversidad cultural, pues sólo se proporciona marketing y publicidad efectiva a los artistas y obras con potencial de bestseller y blockbuster.</li>
</ul>
<p>La digitalización de texto imagen, video sonido…y transmisión a través de internet aumentó el volumen de comercio internacional de industrias culturales y creativas.</p>
<p>Este cambio ha acelerado la propietarización de todo lo digitalizable, inclusive el patrimonio cultural de un sinnúmero de grupos cuturales indefensos. Lo mismo ocurre en al colonizzación de la vida cotidiana de millones de usuarios que participan en los sitios de socialización en Intenet, cuyas actividades se conviernte en propiedad rentable.</p>
<p>Desde los añós 70 y 80, las empresas culturales se reorganizaron en grandes holdings transnacionales.</p>
<p>Los nuevos dirigentes ya nos son especialistas en editoreo, música o cine, sino empresarios que tienen que aumentar el valor para los accionistas. Para reducir los riesgos e comercialización, por lo imprevisible de los gustos de los consumidores, se crearon el blockbuster y el star system, los cuaes dificultan la cometitividad de las micro, pequeñas y medianas empresas culturales.</p>
<p>Los holdings operan globalmente. Las empresas latinoamericanas son nudos importantes en la diseminación de risgos y de propiedad .</p>
<p>Los derechos de distribución digital son distintos, y los gobiernos latinoamericanos no se han preparado bien para que los ingresos por estas vías contributan a su crecimiento ecoómico, actividad cuyo producto bruto ocupa un porcentaje cada vez más alto en del producto interno bruto mudial.</p>
<p>“Europa (cuando hablamos de las películas de circuito principal) es casi un Estado vasallo de las empresas de Holywood”</p>
<p>El proceso de proopietarización está respaldado por dos procesos: La protección de derechos autorales y e reproducción mediante legislación a nivel global de leyes en foros intergubernamentales como la Orcanización Mundial de Comercio y la Organización Mundial de Propiedad Intelectual, además de los tratados de libre comercio, que requieren la armonización de las leyes de propiedad intelectual. Esto partió con el TRIPS, y ha sido usado para amenazar con represalias comerciales (Vicente Fox con impuesto a los boletos de vine para fomentar cine mexicano).</p>
<p>Los Majors compraron los catálogos de repertorio de sellos disqueros nacionales alrededor del mundo, o fueron comprados por los majors, lucrando cada vez que se reproducen.</p>
<p>En EEUU, están protegidas por la vida del autor mas 70 años; corporativas por 95 años.</p>
<p>Gracias a negociaciones agresivas de TLL con EEUU, las majors dominan el 80% de las ventas de libros, música y películas.</p>
<p>Con las interacciones entre usuarios a través de internet, la distribución pasó a ser “gratuita”.</p>
<p>El 70% de los contenidos generados el 2006 fueron creados por usuarios.</p>
<p>Según varios estudios, este trabajo es expropiado a los creadores. Se está pagando a través de la publicidad, contenido que es generado por los propios usuarios.</p>
<p>David Harvey (2005) reformua el concepto de acumulación primitiva, entendida por Marx como al expropiación del trabajo de los productores mendiante la privaticación de los modos de producción. Harvey lo llama “acumulación por despojamiento”, que es la extracción de valor ya no sólo del trabajo manual sino de la experiencia, la identidad y del intercambio mismo. Ya que la naturaleza, el airte, las emisiones electromagnéticas fueron esxtraidas del patrimonio común de la humanidad, o del commons, ahora se extrae el valor de lo inalienable y se propietariza. Una forma de combate a esta expropiación es el Creative Commons, adoptado en varios países, sobre todo Brasil, donde se está procurando crear un emrcado paralelo que no se deje expropiar.</p>
<p>Han surgido 3 procesos de reacción contra empresas que controlan derechos de autor: la piratería, rebelión por parte de los artistas a través de e-tiendas y sus propios sitios en internet, y tecnologías peer to peer</p>
<p>El mercado no es el agente de expropiación, sino el lugar y la acción de intercambio. Éste ha sido capturado por la lógica de la acumulación primitiva, por lo que no se trata de un mercado libre y equitativo. Creative Commons es una protección contra la expropiación y una contribución a la creatividad mediante el acceso realemnte libre de todo lo que se proteja en ese comons.</p>
<p>Overmundo, ideado por Hermano Vianna y activistas de la cultura libre y financiados por el Ministerio de Cultura de Brasil.</p>
<p>En el caso de tekno-brega, se utizió el comercio pirata como distrbución de la música. Vianna le dio el nombre de “música paralela”.</p>
<p>Hay muchos ejemplos de la proxucción y circulación de bienes culurales que se escapan al régimen de propiedad intelectual que promueven las majors.</p>
<p>David Bowie, Paul McCartney con sello Hear Music de Starbucks, y Radiohead.</p>
<p>Han surgido movimientos sociales e incluso partidos polítios en contra del copyright.</p>
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<h1 class="entry-title"><a href="/open_knowledge_blog/blog/2014/04/24/a2k-genealogy/">A2K Genealogy</a></h1>
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<time datetime="2014-04-24T03:31:42-03:00" pubdate data-updated="true">Apr 24<span>th</span>, 2014</time>
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<a href="/open_knowledge_blog/blog/2014/04/26/access-to-knowledge-the-case-of-indigenous-and-traditional-knowledge/">Carlos M. Correa. Access to Knowledge: The Case of Indigenous and Traditional Knowledge</a>
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<a href="/open_knowledge_blog/blog/2014/04/24/el-copyright-instrumento-de-expropiacion-y-resistencia/">El Copyright: Instrumento De Expropiación Y Resistencia</a>
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<a href="/open_knowledge_blog/blog/2014/04/24/a2k-genealogy/">A2K Genealogy</a>
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