Boarding school, indigenous knowledge, and the formation of adolescent identity: the case of Asante youth in Ghana

This study purposed to use information and communication technologies for documenting indigenous farming knowledge for improved preservation, accessibility and use in Kilifi County, Kenya. The objectives that guided this study were to assess the awareness and perception of the study community regarding use of ICTs in preservation and management of indigenous farming knowledge, to explore available ICTs tools that can capture and document indigenous farming knowledge, to advance the important role a library repository could play in preservation, management, storage and dissemination of indigenous farming knowledge and to identify barriers and concerns related to IFK preservation, accessibility and use. The outcome of this research is a knowledge asset of captured indigenous farming experiences, processes, and insights to contribute to a pool of indigenous farming knowledge for learning and scaling up preservation and public utilization. This study was conducted in all the seven Sub Counties in Kilifi County namely Malindi, Magarini, Kilifi North, Kilifi South, Ganze, Kaloleni and Rabai where a sample size of ninety eight respondents that was derived using Krejcie and Morgan formula n=X2NP (1-P)/e2 (N-1) +X2P (1-P) that is used when a population is more than ten thousand (10,000) were targeted. The research instruments that were used included questionnaires, interview schedule, personal observation, storytelling and focus group discussions which were recorded using information and communication technology resources such as video recording to come up with a knowledge asset of indigenous farming knowledge experiences for uploading into the County of Kilifi Public Library repository was realized. Cronbach’s alpha was used to test the validity of the instruments. Secondary data was collected from County of Kilifi Demographic Reports, Kilifi County Development plan, County Government of Kilifi Agricultural Sector Development Programme and reputable databases. Data analysis involved the use of inferential statistics using Statistical Package for Social Science (SPSS) and tables of means and standard deviation which were used to present the data. The findings of the study are that indigenous farming knowledge is very valuable and has assisted the community in food security and needs to be passed down to the younger generation. Farmers’ awareness and perception of the role of ICT in preservation of IFK is very good and agreed that if IFK is not documented, it may disappear as they died. The farmers were aware of ICTs tools to capture, document and disseminate indigenous farming experiences for improved preservation and accessibility in Public Libraries in Kilifi County including mobile phones, radios, television, computers, internet, memory cards, social media technologies, iPads and flash discs can be used. The Sub County Agricultural Officers and Librarians have the qualification and experience required to collaborate with the Kaya Elders (Farmers) to document and preserve the IFK for posterity. The public library repository can be a knowledge asset in the preservation, management and dissemination of documented indigenous farming experiences and provide free access to indigenous knowledge information resources, providing places for access to researchers of indigenous knowledge, training users on accessing indigenous knowledge resources and allowing farmers to observe indigenous knowledge practices by offering demonstration site in the library compound. However, there were barriers and concerns including climate change, use of certified seeds instead of indigenous seeds, its accessibility, government introduction of early maturing seeds due to prolonged drought, people’s perception of it being primitive knowledge, its none documentation and inaccessibility, poor preservation, knowledge gaps left by dying indigenous knowledge owners that were noted that can be surmounted by documenting indigenous knowledge practices, creating awareness on indigenous knowledge resources, mentorship (the old passing knowledge to the young), creating platforms to allow access to indigenous knowledge as well as creating indigenous knowledge databases, mainstreaming it into our formal education, building awareness on indigenous farming knowledge, community based indigenous knowledge maintenance, creating national indigenous knowledge inventories and securing intellectual property of indigenous farming knowledge. The study recommended indigenous farming knowledge be incorporated to scientific farming knowledge by embedding it in ICTs tools such as mobile phones, and social media technologies that will enhance its accessibility and mainstreaming with scientific knowledge, educating people on value of indigenous farming knowledge by public libraries’ embracing their role of creating awareness through creation of more platforms including indigenous farming knowledge databases and revamping public libraries to become viable indigenous farming knowledge assets by empowering the public libraries in acquiring, preserving, managing and disseminating IFK in the form of books, audio visual resources, technical skills, human skills, demonstration gardens and adult education learners and double their effort in creating the necessary awareness for them to achieve their intended purpose.

This paper examines the importance of parental communication with children in boarding pre-primary and primary schools to promote pupils’ holistic development, from the perspective of headteachers, class teachers, caregivers, and boarding children. Despite its importance, it remains unclear how parental communication with school management and children in boarding pre-primary and primary schools fosters holistic development and maintains a sense of belonging and family connection for pupils. Conducted in two selected boarding schools in the Dodoma region of Tanzania, the study utilised a qualitative approach and purposive sampling to engage 36 participants. Data were gathered through semi-structured interviews, focus group discussions, and documentary reviews while data analysis was conducted through familiarisation, data reduction, data display, and report writing. The findings revealed that boarding schools for children were unbefitting and untenable for early childhood holistic development. The findings revealed a lack of parental communication as the source of children’s expressions of isolation, abandonment, homesickness, and loneliness among pupils. The study recommends school management enhance parent-children communication to maintain a sense of belonging and family connection for boarding school pupils. In addition, the study recommends an educational policy that restricts enrollment of under seven-year-old children to boarding schools, as it might help prevent disconnection from families and loneliness in adulthood. The study findings contribute to a scholarly understanding of how parental communication with school management and children in boarding schools promotes the holistic development and withstands the connections of children to their parents and family members.

Agricultural activities cannot be separated from indigenous knowledge (IK), which has developed and continues to be strongly maintained by Bugis–Makassar farmers in the face of rapidly developing science and technology. The objective of this study was to explore the IK practices in rice cultivation of the Bugis–Makassar farmer community, as well as the process of integrating IK and scientific knowledge into decision making. The study used a number of qualitative methodologies to gather information, including meetings, focus group discussions, in-depth interviews, and semi-structured interviews. Our results show that IK is slowly disappearing and being replaced by middle-aged people and youth, who seem to care more about modernization than assimilation. However, with the existence of Tudang Sipulung, the fading of local wisdom may be inhibited. Tudang Sipulung’s strength lies in the government’s involvement in integrating IK and scientific knowledge into formal forums and agreement. The Tudang Sipulung agreement is formally binding with constitutional sanctions applied. In order to provide optimum benefits, engaging young farmers in the understanding and preservation of indigenous and scientific knowledge is recommended to preserve local culture and transfer modern technology.

Indigenous knowledge (IK) can provide useful information on local people's activities within environmental contexts. For countries vulnerable to climate change as Vietnam, research on IK might assist in revealing information about local people's responses to environmental stresses and potentially support decision-making. To enrich the study context in this field, this study aims at determining the IK of peanut cultivation of the Khmer ethnic groups. The study site is in the mountainous area in An Giang province, Vietnam, where the Khmer people are located. The methods of documentary collection, focus group discussion, semi-structured interviews, and experiments were applied in this study. The investigation results showed the innovation of local people in the cultivation. For instance, applying cow manure to a sandy soil can reduce chemical fertilizers and improve peanut yield. The IK reported that the application of the broadcasting method could achieve the cultivation economic profit approximately 2.5 times higher than the dibbling method. The former method is mostly preferred due to its time/labor saving and the growing aged population in the study location. The experimental results indicated that the combination of indigenous and scientific knowledge in peanut cultivation, such as chemical fertilizer application, crop calendar, crop rotation, and varieties, could bring high economic efficiency, improve soil nutrients, and ability to adapt to climate change. The research approaches in this study comprehensively revealed the IK, which can be potentially applicable to similar studies.

BackgroundThe Shui are a small Chinese sociolinguistic group living in Sandu Shui Autonomous County, south of Guizhou Province. The Shui people have accumulated and developed rich traditional medicinal knowledge, which has played a significant role in their healthcare. Traditional ethnic herbal medicines, like Shui ethnomedicine, have become an important resource of rural development in Guizhou Province. However, not much research has been conducted to document the medicinal plants traditionally used by the Shui people. This study’s aims are (1) to record the current use of medicinal plants in Sandu County and associated traditional knowledge, including the medicinal plant species used and the types of diseases treated by local healers and any unique aspects of their preparations; (2) to analyze the most important medicinal plant species using relative frequency of citation (RFC); and (3) to provide useful information and data for possible future development and application of ethnomedicine and promote the conservation and preservation of Shui traditional medicinal knowledge.MethodsField surveys were conducted between July 2015 and August 2022 in Sandu County. A total of 15 local healers as key informants were interviewed. An additional 132 informants from villages and local markets were also interviewed through semistructured interviews and focal group discussions. Local Shui healers were followed during their collection of medicinal plants in the fields and recorded the medicinal plants’ names, uses, and parts used. An ANOVA was used to evaluate the number of medicinal plants recognized by local healers across age-groups and townships, and relative frequencies of citation values were determined for the recorded medicinal plants.ResultsIn this study, data collected from 15 Shui healers and 132 other informants were analyzed. The healers used fresh or dried parts of 505 plant species as medicine to treat a wide range of conditions and diseases. These plants belong to 405 genera from 156 families, with Fabaceae being the highest represented plant family. The Jiuqian township had the highest distribution of per capita healers (pch); only one local healer was in Zhonghe. Of the 15 local healers, only two were younger than 40 years of age. There is a major concern that traditional medicinal knowledge may be lost if there are not sufficient trainees or suitable successors. Among the common medicinal plants, most are herbaceous and the Shui typically use the whole plant in their medicines. There are 85 different recorded diseases treated by Shui medicinal plants, and among them, rheumatism and bone fractures have the largest number of species used. Three medicinal plant species, Isodon amethystoides, Asarum insigne, and Acorus tatarinowii, are the most commonly used ethnomedicines by the Shui people.ConclusionThis study demonstrated that Shui people have extensive knowledge of a diverse range of medicinal plants, many of which had not been systematically recorded before the current study. Further research on the chemistry, pharmacology, and toxicity of Shui medicinal plants will be useful for developing functional foods or pharmaceutical products, particularly those of Isodon amethystoides, Asarum insigne, and Acorus tatarinowii. Additionally, as a result of rapid economic growth, fewer young people in Shui communities pursue traditional medicinal studies. Only 15 traditional Shui healers remain in the county, and only two of them are below the age of 40 years. Therefore, to conserve Shui’s traditional medicinal knowledge, initiatives and policies are required to regenerate, strengthen, and promote Shui medicinal knowledge.

BackgroundTraditional medicinal plant species documentation is very crucial in Ethiopia for biodiversity conservation, bioactive chemical extractions and indigenous knowledge retention. Having first observed the inhabitants of Gubalafto District (Northern Ethiopia), the author gathered, recorded, and documented the human traditional medicinal plant species and the associated indigenous knowledge.MethodsThe study was conducted from February 2013 to January 2015 and used descriptive field survey design. Eighty-four informants were selected from seven study kebeles (sub-districts) in the District through purposive, snowball, and random sampling techniques. Both quantitative and qualitative data were collected through semi-structured interviews, guided field walks, demonstrations, and focus group discussions with the help of guided questions. Data were organized and analyzed by descriptive statistics with SPSS version 20 and Microsoft Office Excel 2007.ResultsA total of 135 medicinal plant species within 120 genera and 64 families were documented. Among the species, Ocimum lamiifolium and Rhamnus prinoides scored the highest informant citations and fidelity level value, respectively. In the study area, Asteraceae with 8.1% and herbs with 50.4% plant species were the most used sources for their medicinal uses. A total of 65 ailments were identified as being treated by traditional medicinal plants, among which stomachache (abdominal health problems) was frequently reported. Solanum incanum was reported for the treatment of many of the reported diseases. The leaf, fresh parts, and crushed forms of the medicinal plants were the most preferred in remedy preparations. Oral application was the highest reported administration for 110 preparations. A majority of medicinal plant species existed in the wild without any particular conservation effort. Few informants (about 5%) had only brief notes about the traditional medicinal plants. Ninety percent of the respondents have learned indigenous medicinal plants knowledge from their family members and friends secretly. Orthodox Church schools were found the main place for 65% of healer’s indigenous knowledge origin and experiences. Elders, aged between 40 and 84 years, gave detailed descriptions about traditional medicinal plants.ConclusionsTraditional medicinal plants and associated indigenous knowledge are the main systems to maintain human health in Gubalafto District. But minimal conservation measures were recorded in the community. Thus, in-situ and ex-situ conservation practices and sustainable utilization are required in the District.

Background: An ethnobotanical study was conducted among Oromo people in Goro district, Oromia region, Ethiopia to document ethnomedicinal uses of plants. Methods: Semi-structured interviews, focus group discussion and field walks were used to collect data on medicinal plants and demography during October 2017- September 2018 from 369 non-traditional and 24 traditional medicine practitioners. Descriptive statistics and quantitative indices viz. Independent t-test, Analysis of Variance (ANOVA), multiple regression analysis, Informant Consensus Factor (ICF), Fidelity Level (FL), Preference Ranking (PR) and Direct Matrix Ranking (DMR) were performed to analyze the data. Results: A total of 84 medicinal plants belonging to 45 families were documented. The family Asteraceae was represented by six species. Most of the plants were herbs (30). The most frequently used plant parts were leaves (39.36%) followed by roots (19.18%). Oral route was frequently (62.26%) cited way of remedy application. Gastrointestinal and Dermatological illnesses had the highest ICF value (0.80), whereas the least ICF value was for Parasitic infections (0.47).The highest FL (100%) was recorded for Aloe ruspoliana and Nicotiana tabacum for Wound and Leech repulsion, respectively. Achyranthes aspera was top-ranked plant to treat stomachache. The analysis of DMR revealed Cordia africana as top-ranked multipurpose plant. Gender, age and educational status significantly (p<0.05) affected the traditional medicinal knowledge. Results of multiple linear regression showed that age and educational status predicted traditional medicinal knowledge. Conclusion: Our study explored the profound indigenous knowledge of the Oromo people of the study area. Their traditional knowledge on the medicinal plants must be validated with phytochemical and pharmacological studies and the knowledge needs to be preserved. Keywords: Direct matrix ranking, Fidelity level, Goro district, Informant consensus factor, Preference ranking, Traditional medicine

BackgroundEthiopia harbors a wealth of plant biodiversity, diverse ecological zones, rich cultural heritage, and long-standing traditional knowledge and medical practices. Despite documentation of this knowledge in few regions, information remains limited for the Addi Arkay district of northwestern Ethiopia. Therefore, this study aimed to document the indigenous and local knowledge on the use of human and livestock medicinal plants.MethodologyEthnobotanical data were collected between October and December 2024 through semi-structured interviews, guided field observations, focus group discussions, and ranking exercises conducted with 385 informants. Stratified sampling, random, and purposive sampling techniques were employed. A mixed-methods approach (both qualitative and quantitative) was used for data analysis. Quantitative analyses included preference ranking, Direct Matrix Ranking (DMR), Informant Consensus Factor (ICF), fidelity level (FL), Jaccard Similarity Index (JSI), and Rahman’s Similarity Index (RSI). T tests and one-way ANOVA were employed to compare mean levels of indigenous and local knowledge across different socio-demographic and socio-economic factors.ResultsThis study documented 112 medicinal plant species (105 genera, 58 families, including four endemic and one nearly endemic) were used for human and livestock remedies in the Addi Arkay district, northwestern Ethiopia. Fabaceae was the dominant family (7.14%). The majority of plant species (75.89%) were used to treat human ailments, while a smaller proportion (5.36%) were used for livestock, and 18.75%) were used for both human and livestock ailments. The most frequently used plant parts were leaves (34.6%) followed by roots (27.9%), and grinding was the most common method of preparation (30.4%). The preference ranking exercise revealed Opuntia ficus-indica as the top choice for treating human hemorrhoids and Phytolacca dodecandra as the preferred treatment for rabies in livestock. DMR revealed Cordia africana, Olea europaea subsp. cuspidata, and Terminalia leiocarpa as the most threatened multipurpose medicinal plants. Informant Consensus Factor values ranged from 0.63 to 0.93. Fidelity level analysis revealed that Phytolacca dodecandra was most effective against rabies, followed by Rubia cordifolia for cough and Plumbago zeylanica for swelling. Agricultural expansion posed the most significant threat, followed by overgrazing and fuel (charcoal and fuel wood). The highest levels of indigenous and local medicinal plant knowledge were predominantly transmitted orally through family lines, with paternal contributions often playing a significant role. Compared to other studies conducted in Ethiopia, the Jaccard Similarity Index (JSI%) for human medicinal plants ranged in value from 6.9% to 68.92% and for veterinary plants from 10.91% to 27.91%, whereas the Rahman’s Similarity Index (RSI) ranged from 0.98% to 15.63%. Ten novel medicinal plant uses, not previously documented in Ethiopia or elsewhere, were identified.ConclusionThis pioneering study in Addi Arkay district, northwestern Ethiopia, documented 112 medicinal plants for the treatment of human and livestock ailments, revealing the significant array of plant resources utilized for local primary healthcare services. However, threats from agricultural expansion, overgrazing, and fuel (charcoal and fuel wood) use necessitate in situ and ex situ conservation actions. Implementing sustainable harvesting practices and community-based conservation initiatives is recommended to protect the rich medicinal plants wealth of the district for continual use across generations besides ensuring preservation of valuable ethnomedicinal knowledge.

Farmers have developed indigenous knowledge (IK) on predictive and adaptation strategies to sustain water security. The objective of the study was to determine factors that influence the integration of IK and conventional knowledge (CK) to ensure water security for livestock. Focus group discussions and semi-structured interviews were used to gather data. Farmers in Musina and uMhlabuyalingana use IK indicators to predict rain for water security. Farmers in uMhlabuyalingana predicted rain using wind movement more than their counterparts in Musina (P < 0.05). Taboos were used (P > 0.05) in both Musina and uMhlabuyalingana to ensure water security. Cultural prohibitions were used more in uMhlabuyalingana to cope with water shortages than in Musina (P < 0.05). Boreholes, home taps and municipal water were not properly maintained (P > 0.05). Socio-economic factors had greater influence on the integration of IK and CK. Males were 2.24 times likely to support integration of IK and CK compared to women. Adults were 7.1 times likely to support integration of IK and CK compared to those that were younger. Farmers were open to the integration of conventional and indigenous knowledge to ensure water security. Promoting the integration of IK and CK enables stakeholders to gain access to valuable information which can, in turn, promote sustainable community development.

Abstract. The identity formation of adolescents in a collective society is dependent on their significant relationship with other people. Therefore, this study aims to examine the role of parents and friends in adolescents’ identity formation in Indonesia. This research was conducted using a quantitative survey method involving 489 adolescents with 142, 178, and 169 in their early, middle, and late adolescent phases ranging from 12 to 21 years. Data collection was carried out on adolescents who are currently studying in Surabaya by using the convenience sampling method. The Indonesian version of the UtrechtManagement of Identity Commitments Scale, Shortened Version of Child's Report on Parent Behavior Inventory, Friendship Quality Scale, and Caregiving Questionnaire were used to measure the dimensions of identity, parenting, friendship quality, and support-giving. The hierarchical regression analysis was used to determine the role of the dimensions of parenting, friendship quality, and support giving gradually to identity formation. The results showed that parenting, friendship quality, and support contribute to commitment (R2= 0.291), in-depth exploration (R2= 0.241), and reconsideration of commitment (R2 = 0.110). It also indicates that the adolescent's identity formation in Indonesia embraces a collective culture inseparable from authority figures and peer groups. The implication of this research is that differences in the quality and form of relationships with parents and friends can lead to differences in adolescent identity formation.Keywords: adolescents; friendship; identity formation; Indonesia; parenting.

Promoting equity in the use of algorithms for high-seas conservation

Traditional veterinary knowledge and practices in Northern Region of Ghana

<i>Introduction</i>: Traditional food knowledge is the knowledge passed from one generation to another generation. Ancient Tamil peoples believes “<i>Unavemarundhu</i>” which means <i>“Let’s food be thy medicine and medicine be thy food”</i>. Indigenous food system helps to improve the quality of life. <i>Objective</i>: This study was conducted to assess, collect and document the traditional knowledge on indigenous foods followed in the Communities of Tamilnadu. <i>Methods</i>: A cross sectional study was conducted through Focus group discussion and one on one interview method among the 202 selected women Respondents in the age group 30-90 years old. <i>Results</i>: Knowledge assessment of the selected Respondents reveals that the majority of the people from the age group above 80 (71.6%) possess more traditional knowledge. People in the age group of 30-39 (10.5%) years possess least traditional knowledge. Even though we have plenty of awareness about exclusive breast feeding, still most of the Respondents prefer to include the sugar syrup as first food for infants due to superstitious belief. <i>Conclusion</i>: The above study concluded that the traditional knowledge to indigenous food was decreasing gradually, if this situation persists, we may lose our precious traditional knowledge on food in future. Indigenous food preparations are rich in nutraceutical compound which aids for better well being and improve immunity. So it is important to document the indigenous food in order to protect and preserve our traditional knowledge.

This paper aims to examine the effects of innovative teaching strategies that incorporate learners lived experiences into the implementation of the South African Life Skills curriculum. It also aims to evaluate how current pedagogical approaches align with or diverge from learner-centred methodologies that value indigenous knowledge systems. Employing a qualitative research design grounded in the interpretive paradigm, we conducted semi-structured interviews and focus group discussions with 23 purposively selected Life Skills educators from primary schools. These participants were chosen based on their extensive experience in teaching the subject. The collected narratives were analysed thematically through post-colonial and Afrocentric theoretical lenses to reveal underlying pedagogical trends and epistemological biases. Findings from the study demonstrate that (i) despite the transformative goals of the Life Skills curriculum, many educators still rely on teacher-centred, Eurocentric methods; (ii) such approaches marginalise the learners’ socio-cultural backgrounds and exclude their indigenous knowledge from classroom discourse; and (iii) there is a significant gap between curriculum intentions and instructional practices, which hampers effective learner engagement and inclusivity. The study recommends a shift towards learner-centred pedagogies that recognise and integrate home-brewed knowledge systems and cultural experiences as legitimate and valuable. Such an approach not only fosters inclusivity and relevance but also enhances learners’ identity formation and critical thinking. These findings contribute to ongoing debates about decolonising education in South Africa and provide practical guidance for curriculum designers, teacher educators, and policymakers.

Indigenous knowledge in the UNESCO Global Geoparks represents an important emerging research topic. This study investigates aspects of the indigenous environmental knowledge in the southern part of the aspiring Rio Coco Geopark (Nicaragua) and its potential to enhance the sustainability management of geotourism and other geopark activities. The ethnographic method has been implemented in the form of semi-structured interviewing of the representatives of local households and through the application of participant observation. Related field research methods included documentation of the life history of Elders, focal group discussions, GPS mapping, photo-documentation, and problem tree analysis. The results indicate that the best-conserved indigenous environmental knowledge relates to the use of land, rocks, and plants, while the expression and transmission of the spiritual dimension of this traditional knowledge are declining. The key implications of the observed indigenous knowledge for the geopark decision-makers include the identified potential for its sustainability management, geotourism and geo-interpretation opportunities, as well as the conditions for the implementation of this potential.