Tilley explores the points at which “representations” turned into “interventions,” as theory and research were applied in practice. Defined in this way, she sees interventions (including development projects) as part part of an ongoing process of knowledge formation and reproduction (16).
She includes indigenous knowledge here and argues that most things labeled “traditional knowledge” are in fact a variant of vernacular science; in other words, they have already been translated, selectively modified, and even tested (332).