Ikat,
Indonesian term for the warp or weft-resist dyeing process, or a fabric made using this process. The technique is very highly developed in Indonesia, India, Central Asia, and Japan.
Pre-loom technique of resist dyeing wherein the warp or/and weft yarn is tie-dyed in such a way that the programmed pattern transfers in the process of weaving onto the finished fabrics. Ikat may be single ikat, i.e. warp ikat or weft ikat, or double ikat as in patola
Indonesian term for the warp or weft-resist dyeing process, or a fabric made using this process. The technique is very highly developed in Indonesia, India, Central Asia, and Japan.
Pre-loom technique of resist dyeing wherein the warp or/and weft yarn is tie-dyed in such a way that the programmed pattern transfers in the process of weaving onto the finished fabrics. Ikat may be single ikat, i.e. warp ikat or weft ikat, or double ikat as in patola
Ikat,
The resist dye technique in which designs are reversed in warp or weft yarns by the tying of small bundles of yarn with palm leaf strips or similar materials to prevent the penetration of dye. For each colour additional tying or partial removal of the bindings is required. After the last dyeing, all the bindings are removed and the yarns are ready for weaving.
The resist dye technique in which designs are reversed in warp or weft yarns by the tying of small bundles of yarn with palm leaf strips or similar materials to prevent the penetration of dye. For each colour additional tying or partial removal of the bindings is required. After the last dyeing, all the bindings are removed and the yarns are ready for weaving.
Ikat,
Ikat is a derivative of the Malay work mengikat, meaning to tie or to bind. This technique entails the binding, resisting and dyeing of the warps or/and wefts of yarn before weaving. Bundles of threads are meticulously arranged to a prepared design and bound with impermeable yarn or rubber bands so that as the yarn is dyed with a range of colours, the areas protected from each dye are resisted in succession. Within India the textiles produced by this yarn resist work are called tie and dye, bandha, patola, chitka and telia rumal.
Ikat is a derivative of the Malay work mengikat, meaning to tie or to bind. This technique entails the binding, resisting and dyeing of the warps or/and wefts of yarn before weaving. Bundles of threads are meticulously arranged to a prepared design and bound with impermeable yarn or rubber bands so that as the yarn is dyed with a range of colours, the areas protected from each dye are resisted in succession. Within India the textiles produced by this yarn resist work are called tie and dye, bandha, patola, chitka and telia rumal.
Illuminated manuscript,
Manuscript page that is decorated with ornamental designs, miniatures, or lettering, often with gold leaf. Illuminated manuscripts are most often associated with the middle Ages.
Manuscript page that is decorated with ornamental designs, miniatures, or lettering, often with gold leaf. Illuminated manuscripts are most often associated with the middle Ages.
Imagery,
Imaginative expression of objects, feelings, ideas, and experiences in art, depicting both physical and nonphysical things.
Imaginative expression of objects, feelings, ideas, and experiences in art, depicting both physical and nonphysical things.
In-situ,
According to article 2 of the Convention on Biological Diversity (1992): “In-situ conditions” means “conditions where genetic resources exist within ecosystems and natural habitats, and, in the case of domesticated or cultivated species, in the surroundings where they have developed their distinctive properties”.
According to article 2 of the Convention on Biological Diversity (1992): “In-situ conditions” means “conditions where genetic resources exist within ecosystems and natural habitats, and, in the case of domesticated or cultivated species, in the surroundings where they have developed their distinctive properties”.
Indigenous and Local Communities,
The term “indigenous and local communities” has been the subject of considerable discussion and study and there is no universal, standard definition thereof. The term is used in the Convention on Biological Diversity (1992). Article 8(j) states that “[e]ach Contracting Party shall, as far as possible and as appropriate: … (j) Subject to its national legislation, 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 knowledge, innovations and practices and encourage the equitable sharing of the benefits arising from the utilization of such knowledge, innovations and practices; …”. The same term is used in the Nagoya Protocol on Access to Genetic Resources and the Fair and Equitable Sharing of Benefits Arising from their Utilization to the Convention on Biological Diversity (2010). The term “local communities” is used in the documents “Like-Minded Countries Contribution to the Draft Articles on the Protection of Traditional Cultural Expressions” and in “Like-Minded Countries Contribution to the Draft Articles on the Protection of Traditional Knowledge Article 2(2) of both documents stipulates that: “For the purposes of this article, the term “local communities” shall include any classification of social and cultural identity of a member state as defined by domestic law.” Other legal instruments use different terms: “Local or traditional community” is used in the African Regional Intellectual Property Organization (ARIPO) Swakopmund Protocol on the Protection of Traditional Knowledge and Expressions of Folklore (2010). Article 2.1 states that “‘community’, where the context so permits, includes a local or traditional community.” Article 7.III of the Brazilian Provisional Act No. 2,186-16, dated August 23, 2001, defines “local community” as a “human group, including descendants of Quilombo communities, differentiated by its cultural conditions, which is, traditionally, organized along successive generations and with its own customs, and preserves its social and economic institutions.”
The term “indigenous and local communities” has been the subject of considerable discussion and study and there is no universal, standard definition thereof. The term is used in the Convention on Biological Diversity (1992). Article 8(j) states that “[e]ach Contracting Party shall, as far as possible and as appropriate: … (j) Subject to its national legislation, 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 knowledge, innovations and practices and encourage the equitable sharing of the benefits arising from the utilization of such knowledge, innovations and practices; …”. The same term is used in the Nagoya Protocol on Access to Genetic Resources and the Fair and Equitable Sharing of Benefits Arising from their Utilization to the Convention on Biological Diversity (2010). The term “local communities” is used in the documents “Like-Minded Countries Contribution to the Draft Articles on the Protection of Traditional Cultural Expressions” and in “Like-Minded Countries Contribution to the Draft Articles on the Protection of Traditional Knowledge Article 2(2) of both documents stipulates that: “For the purposes of this article, the term “local communities” shall include any classification of social and cultural identity of a member state as defined by domestic law.” Other legal instruments use different terms: “Local or traditional community” is used in the African Regional Intellectual Property Organization (ARIPO) Swakopmund Protocol on the Protection of Traditional Knowledge and Expressions of Folklore (2010). Article 2.1 states that “‘community’, where the context so permits, includes a local or traditional community.” Article 7.III of the Brazilian Provisional Act No. 2,186-16, dated August 23, 2001, defines “local community” as a “human group, including descendants of Quilombo communities, differentiated by its cultural conditions, which is, traditionally, organized along successive generations and with its own customs, and preserves its social and economic institutions.”
Indigenous Knowledge,
Indigenous knowledge is knowledge held and used by communities, peoples and nations that are ‘indigenous’. In this sense, “indigenous knowledge” would be the traditional knowledge of indigenous peoples. Indigenous knowledge is, therefore, a part of the traditional knowledge category, but traditional knowledge is not necessarily indigenous. Yet the term is also used to refer to knowledge that is itself “indigenous”. In this sense, the terms “traditional knowledge” and “indigenous knowledge” may be interchangeable.
Indigenous knowledge is knowledge held and used by communities, peoples and nations that are ‘indigenous’. In this sense, “indigenous knowledge” would be the traditional knowledge of indigenous peoples. Indigenous knowledge is, therefore, a part of the traditional knowledge category, but traditional knowledge is not necessarily indigenous. Yet the term is also used to refer to knowledge that is itself “indigenous”. In this sense, the terms “traditional knowledge” and “indigenous knowledge” may be interchangeable.
Indigenous Peoples,
The term “indigenous peoples” has been the subject of considerable discussion and study and there is no universal, standard definition thereof. The United Nations Declaration on the Rights of Indigenous Peoples (2007) acknowledges the equal human rights of indigenous peoples against cultural discrimination and seeks to promote mutual respect and harmonious relations between the indigenous peoples and States. However, it does not provide a definition of “indigenous peoples.” The description of the concept of “indigenous” in the Study of the Problem of Discrimination Against Indigenous Populations, prepared by Special Rapporteur of the United Nations Sub-Commission on Prevention of Discrimination and Protection of Minorities, Mr. J. Martínez Cobo, is regarded as an acceptable working definition by many indigenous peoples and their representative organizations. The Study understands indigenous communities, peoples and nations as “those which, having a historical continuity with ‘pre-invasion’ and pre-colonial societies that developed on their territories, consider themselves distinct from other sectors of the societies now prevailing in those countries, or parts of them. They form at present non-dominant sectors of society and are determined to preserve, develop and transmit to future generations their ancestral territories, and their ethnic identities, as the basis of their continued existence as peoples, in accordance with their own cultural pattern, social institutions and legal systems.” Article 1 of the ILO Convention concerning Indigenous and Tribal Peoples in Independent Countries states that the Convention applies to: 03.1. “(a) Tribal peoples in independent countries whose social, cultural and economic conditions distinguish them from other sections of the national community, and whose status is regulated wholly or partially by their own customs or traditions or by special laws or regulations; 03.2. 03.3. (b) Peoples in independent countries who are regarded as indigenous on account of their descent from the populations which inhabited the country, or a geographical region to which the country belongs, at the time of conquest or colonization or the establishment of present State boundaries and who, irrespective of their legal status, retain some or all of their own social, economic, cultural and political institutions.” The UNEP List of Acronyms and Glossary Terms provide the following definition of “Indigenous people/s”: “No universal, standard definition. Usually considered to include cultural groups and their descendants who have a historical continuity or association with a given region, or parts of a region, and who currently inhabit or have formerly inhabited the region either before its subsequent colonization or annexation, or alongside other cultural groups during the formation of a nation-state, or independently or largely isolated from the influence of the claimed governance by a nation-state, and who furthermore have maintained, at least in part, their distinct linguistic, cultural and social / organizational characteristics, and in doing so remain differentiated in some degree from the surrounding populations and dominant culture of the nation-state. Also include people who are self-identified as indigenous, and those recognized as such by other groups.” The World Bank uses the term “indigenous peoples” in a generic sense to refer to distinct groups with the following characteristics in varying degrees:
The term “indigenous peoples” has been the subject of considerable discussion and study and there is no universal, standard definition thereof. The United Nations Declaration on the Rights of Indigenous Peoples (2007) acknowledges the equal human rights of indigenous peoples against cultural discrimination and seeks to promote mutual respect and harmonious relations between the indigenous peoples and States. However, it does not provide a definition of “indigenous peoples.” The description of the concept of “indigenous” in the Study of the Problem of Discrimination Against Indigenous Populations, prepared by Special Rapporteur of the United Nations Sub-Commission on Prevention of Discrimination and Protection of Minorities, Mr. J. Martínez Cobo, is regarded as an acceptable working definition by many indigenous peoples and their representative organizations. The Study understands indigenous communities, peoples and nations as “those which, having a historical continuity with ‘pre-invasion’ and pre-colonial societies that developed on their territories, consider themselves distinct from other sectors of the societies now prevailing in those countries, or parts of them. They form at present non-dominant sectors of society and are determined to preserve, develop and transmit to future generations their ancestral territories, and their ethnic identities, as the basis of their continued existence as peoples, in accordance with their own cultural pattern, social institutions and legal systems.” Article 1 of the ILO Convention concerning Indigenous and Tribal Peoples in Independent Countries states that the Convention applies to: 03.1. “(a) Tribal peoples in independent countries whose social, cultural and economic conditions distinguish them from other sections of the national community, and whose status is regulated wholly or partially by their own customs or traditions or by special laws or regulations; 03.2. 03.3. (b) Peoples in independent countries who are regarded as indigenous on account of their descent from the populations which inhabited the country, or a geographical region to which the country belongs, at the time of conquest or colonization or the establishment of present State boundaries and who, irrespective of their legal status, retain some or all of their own social, economic, cultural and political institutions.” The UNEP List of Acronyms and Glossary Terms provide the following definition of “Indigenous people/s”: “No universal, standard definition. Usually considered to include cultural groups and their descendants who have a historical continuity or association with a given region, or parts of a region, and who currently inhabit or have formerly inhabited the region either before its subsequent colonization or annexation, or alongside other cultural groups during the formation of a nation-state, or independently or largely isolated from the influence of the claimed governance by a nation-state, and who furthermore have maintained, at least in part, their distinct linguistic, cultural and social / organizational characteristics, and in doing so remain differentiated in some degree from the surrounding populations and dominant culture of the nation-state. Also include people who are self-identified as indigenous, and those recognized as such by other groups.” The World Bank uses the term “indigenous peoples” in a generic sense to refer to distinct groups with the following characteristics in varying degrees:
- self-identification as members of a distinct indigenous cultural group and recognition of this identity by others;
- collective attachment to geographically distinct habitats or ancestral territories in the project area and to the natural resources in these habitats and territories;
- customary cultural, economic, social, or political institutions that are separate from those of the dominant society and culture; and
- an indigenous language, often different from the official language of the country or region.
Indigo,
A dye containing the colouring agent indigotin, which produces a blue colour. Indigotin is found in the leaves of several species of plants native to and utilized in different parts of the world. Indigotin was first synthesized in the late 19th century.
A dye containing the colouring agent indigotin, which produces a blue colour. Indigotin is found in the leaves of several species of plants native to and utilized in different parts of the world. Indigotin was first synthesized in the late 19th century.
Infringement,
According to Black’s Law Dictionary, an infringement is an act that interferes with one of the exclusive rights of an intellectual property right owner. Specifically, in the field of copyright and related rights, infringement is an act carried out in respect of a work protected by copyright or an object of related rights without authorization of the owner of the copyright or related rights concerned where such authorization is required. The liability for infringement may exist not only on the basis of direct liability (for the performance of the unauthorized act in itself), but also on the basis of “contributory liability” or “vicarious liability.”
According to Black’s Law Dictionary, an infringement is an act that interferes with one of the exclusive rights of an intellectual property right owner. Specifically, in the field of copyright and related rights, infringement is an act carried out in respect of a work protected by copyright or an object of related rights without authorization of the owner of the copyright or related rights concerned where such authorization is required. The liability for infringement may exist not only on the basis of direct liability (for the performance of the unauthorized act in itself), but also on the basis of “contributory liability” or “vicarious liability.”
Ingot,
A cast block of metal which may be intended for further working (i.e. into a billet) or merely reused on some future occasion. Some authors use billet and ingot interchangeably which is not technically correct.
A cast block of metal which may be intended for further working (i.e. into a billet) or merely reused on some future occasion. Some authors use billet and ingot interchangeably which is not technically correct.
Inlay,
The process of ornamenting a surface by cutting out a design on it and setting into the slot a material of a different colour or substance, usually in a manner to maintain the continuity of the plane. In India inlay is used in a variety of different places, from architectural structures to decorative objects, and uses many materials such as wood, stone, glass, metal, semiprecious stone, mother of pearl and tortoise shell.
The process of ornamenting a surface by cutting out a design on it and setting into the slot a material of a different colour or substance, usually in a manner to maintain the continuity of the plane. In India inlay is used in a variety of different places, from architectural structures to decorative objects, and uses many materials such as wood, stone, glass, metal, semiprecious stone, mother of pearl and tortoise shell.
Intaglio,
The process of engraving or removing metal to create a design. The depression so formed may be filled with niello or enamel. The term is also used to describe small engraved semi-precious gem stones (typical of the Roman period).
The process of engraving or removing metal to create a design. The depression so formed may be filled with niello or enamel. The term is also used to describe small engraved semi-precious gem stones (typical of the Roman period).
Intangible Cultural Heritage,
According to Black’s Law Dictionary, “intangible” refers to something that lacks a physical form. “Tangible” on the other hand is defined as “having or possessing physical form; corporeal; capable of being touched and seen; perceptible.” “Intangible cultural heritage” is defined in the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage (2003) as “the practices, representations, expressions, knowledge, skills – as well as the instruments, objects, artifacts and cultural spaces associated therewith – that communities, groups and, in some cases, individuals recognize as part of their cultural heritage. This intangible cultural heritage, transmitted from generation to generation, is constantly recreated by communities and groups in response to their environment, their interaction with nature and their history, and provides them with a sense of identity and continuity, thus promoting respect for cultural diversity and human creativity. For the purposes of this Convention, consideration will be given solely to such intangible cultural heritage as is compatible with existing international human rights instruments, as well as with the requirements of mutual respect among communities, groups and individuals, and of sustainable development.” The Convention also states that “intangible cultural heritage” is manifested inter alia in the following domains: a) oral traditions and expressions, including language as a vehicle of the intangible cultural heritage; b) performing arts; c) social practices, rituals and festive events; d) knowledge and practices concerning nature and the universe; e) traditional craftsmanship.
According to Black’s Law Dictionary, “intangible” refers to something that lacks a physical form. “Tangible” on the other hand is defined as “having or possessing physical form; corporeal; capable of being touched and seen; perceptible.” “Intangible cultural heritage” is defined in the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage (2003) as “the practices, representations, expressions, knowledge, skills – as well as the instruments, objects, artifacts and cultural spaces associated therewith – that communities, groups and, in some cases, individuals recognize as part of their cultural heritage. This intangible cultural heritage, transmitted from generation to generation, is constantly recreated by communities and groups in response to their environment, their interaction with nature and their history, and provides them with a sense of identity and continuity, thus promoting respect for cultural diversity and human creativity. For the purposes of this Convention, consideration will be given solely to such intangible cultural heritage as is compatible with existing international human rights instruments, as well as with the requirements of mutual respect among communities, groups and individuals, and of sustainable development.” The Convention also states that “intangible cultural heritage” is manifested inter alia in the following domains: a) oral traditions and expressions, including language as a vehicle of the intangible cultural heritage; b) performing arts; c) social practices, rituals and festive events; d) knowledge and practices concerning nature and the universe; e) traditional craftsmanship.
Integrity,
The right of integrity is the right to prevent unauthorized alterations and changes to works. After the 1949 Brussels Revision of the Berne Convention for the Protection of Literary and Artistic Works (1971), the prohibition of other derogatory actions in relation to the said work which would be prejudicial to the author’s honor or reputation was added (Article 6bis).
The right of integrity is the right to prevent unauthorized alterations and changes to works. After the 1949 Brussels Revision of the Berne Convention for the Protection of Literary and Artistic Works (1971), the prohibition of other derogatory actions in relation to the said work which would be prejudicial to the author’s honor or reputation was added (Article 6bis).
Intellectual Property Guidelines for Access and Benefit-sharing,
From its first session, the IGC supported a task which would lead to the development by WIPO of Intellectual Property Guidelines for Access and Benefit-sharing. It was proposed that the Guidelines be based on a systemic survey of actual and model contractual agreements in the form of the WIPO Database of Biodiversity-related Access and Benefit-sharing Agreements. A first draft was prepared taking into account the operational principles identified by the IGC for the development of such Guidelines. This draft was later updated for purposes of the seventeenth session of the IGC. The purpose of the Intellectual Property Guidelines for Access and Benefit-sharing is to serve both providers and recipients of genetic resources when they negotiate, develop and draft the intellectual property elements of mutually agreed terms for access to genetic resources and benefit-sharing. They illustrate the practical intellectual property issues that providers and recipients are likely to face when negotiating an agreement, contract or license. The diversity of national law and of the practical interests of providers and recipients are likely to lead to a wide range of choices when actual provisions are negotiated and drafted. Guidelines may therefore support providers and recipients in ensuring that access and benefit-sharing is on equitable, mutually agreed terms, but does not prescribe one template or set of choices. Further, nothing in such Guidelines should be interpreted to affect the sovereign rights of States over their natural resources, including their entitlement to set terms and conditions on access and benefit‑sharing. Guidelines would be voluntary and illustrative only. They would be no substitute for relevant international, regional or national legislation. Traditional knowledge is often associated with genetic resources, and this can provide valuable insights into how genetic resources can be preserved, maintained, and used for the benefit of humanity. The Guidelines also apply to traditional knowledge associated with genetic resources.
From its first session, the IGC supported a task which would lead to the development by WIPO of Intellectual Property Guidelines for Access and Benefit-sharing. It was proposed that the Guidelines be based on a systemic survey of actual and model contractual agreements in the form of the WIPO Database of Biodiversity-related Access and Benefit-sharing Agreements. A first draft was prepared taking into account the operational principles identified by the IGC for the development of such Guidelines. This draft was later updated for purposes of the seventeenth session of the IGC. The purpose of the Intellectual Property Guidelines for Access and Benefit-sharing is to serve both providers and recipients of genetic resources when they negotiate, develop and draft the intellectual property elements of mutually agreed terms for access to genetic resources and benefit-sharing. They illustrate the practical intellectual property issues that providers and recipients are likely to face when negotiating an agreement, contract or license. The diversity of national law and of the practical interests of providers and recipients are likely to lead to a wide range of choices when actual provisions are negotiated and drafted. Guidelines may therefore support providers and recipients in ensuring that access and benefit-sharing is on equitable, mutually agreed terms, but does not prescribe one template or set of choices. Further, nothing in such Guidelines should be interpreted to affect the sovereign rights of States over their natural resources, including their entitlement to set terms and conditions on access and benefit‑sharing. Guidelines would be voluntary and illustrative only. They would be no substitute for relevant international, regional or national legislation. Traditional knowledge is often associated with genetic resources, and this can provide valuable insights into how genetic resources can be preserved, maintained, and used for the benefit of humanity. The Guidelines also apply to traditional knowledge associated with genetic resources.
Interlacing,
A general term for the process of basketry and matting, in which fibres are interlaced to form fabric without the use of a loom with heddles, the elements being indistinguishable as warp and weft and all active at different times.
A general term for the process of basketry and matting, in which fibres are interlaced to form fabric without the use of a loom with heddles, the elements being indistinguishable as warp and weft and all active at different times.