A/HRC/55/44 direct mechanisms so that Indigenous sciences are included in the formulation of public policy,37 always acknowledging their contribution and allowing for benefit-sharing.38 29. Minority communities are in a similar situation. International human rights law requires States to guarantee that members of minority communities participate effectively in cultural, religious, social, economic and public life and in matters that affect them at the national and regional levels. Yet, that is not the case. For example, reports suggest that, in China, Uyghur science is recognized as constituting religion or cultural heritage and is excluded from the definition of science and seen both as politically sensitive and as an obstacle to “real” science.39 3. Recognizing scientific diversity 30. Due consideration should be given to scientific diversity, acknowledging that scientific knowledge is produced by communities that are historically and culturally situated. That means understanding sciences in the plural form, from various traditions and cultural backgrounds, in various languages and following diverse ways of researching and carried by a variety of scientific or epistemic communities, from very local ones to cross-cultural ones.40 31. The Special Rapporteur fully agrees with the inclusive approach adopted in the Recommendation on Science and Scientific Researchers, in which the term “sciences” is used in addition to “science”. Although the use of both terms is welcome, the Special Rapporteur favours continuing the use of the wider term “science”, as used in international texts, so that the term continues to evolve and is interpreted in a dynamic way, promoting an inclusive understanding. Similarly, the terms “the right to participate in science”, “the right to participate in sciences” and “the right to participate in scientific progress” can all be used interchangeably. Although the Special Rapporteur recognizes the strengths of the use of one term over another, she maintains the more generic phrase “the right to participate in science” in order to allow the widest possible scope and also to continue the dynamic and inclusive interpretation and application of the term, always consistent with evolving concepts and understandings. 32. A harsh distinction between sciences and traditions lacks the desired nuance and undermines the immense diversity of knowledge around the world. Science is also a tradition. It is a body of knowledge that develops over time within an epistemic community, with its internal modes of communication, its own ways of selection and authentication of knowledge and authorities and its external modes of communication with the societies in which and for which it develops. Its objective is to find, develop and share meaning.41 Traditional medicine in Togo and other African countries offer such examples.42 IV. Defining participation in science A. Access and participation: two interdependent concepts 33. Access and participation in science are interdependent dimensions. There can be no meaningful participation in science if individuals do not have access to knowledge, data, technology and applications. In addition, individuals must be able to rely on strong public institutions that guarantee access to unbiased scientific information and genuine democratic debate, which can serve as guidance for them in their own choices. Inequalities in access to science and applications translate into growing inequalities in participation in all dimensions of social life.43 37 38 39 40 41 42 43 GE.24-01813 See contribution from Ecuador. See contribution from One Ocean Hub. See contribution from Minority Rights Group in relation to Uyghur science in China. See contribution from Michela Massimi. See contribution from Patrice Meyer-Bisch, Observatoire de la diversité et des droits culturels. See contribution from Togo (in French). See contributions from Malaysia and the International Federation of Library Associations and Institutions. 9