Earthworm Use in Medicine as an Expression of Indigenous Practices

The integration and use of Indigenous knowledge to inform contemporary environmental policy decisions and management solutions is a growing global phenomenon. However, there is little critical inquiry about how the interactions between scientific and Indigenous knowledge (IK) systems can be effectively negotiated for the joint management of social-ecological systems. Such issues are urgent on Indigenous lands where co-management efforts respond to pressing conservation agendas and where the contribution of scientific knowledge and IK is required to better understand and manage complex social-ecological systems. We draw on the notion of boundary work to examine how interaction at the boundaries of scientific and IK systems can be managed effectively as a contribution to co-management. The case study of feral animal co-management in Australia’s Kakadu National Park illuminates the work required for local co-managers to bridge the divide between scientific and IK systems and to ensure the translation of knowledge for management decisions. Attributes of effective boundary work demonstrated in this case include: meaningful participation in agenda setting and joint knowledge production to enable co-managers to translate available knowledge into joint feral animal programs, Indigenous and non-Indigenous ranger efforts to broker interactions between knowledge systems that are supported by co-governance arrangements to ensure that boundary work remains accountable, and the production of collaboratively built boundary objects (e.g., feral animal impact assessment data) that helps to coordinate local action between co-managers. This case study illustrates the contribution of boundary work to local co-manager efforts to translate across knowledge systems and across the knowledge-action divide, even when consensus is difficult to achieve.

Application of African indigenous knowledge systems and practices for climate change and disaster risk management for policy formulation

Food security in Africa and the rest of the globe has come under tremendous threat, meaning that agriculture which is the driving force behind many economies is under threat. Seventy per cent of the food produced in sub-Saharan Africa is produced in the rainfed small-holder agriculture, which in turn is the most devastated by any disasters experienced in the agricultural sector. Although the indigenous knowledge system has been used by many small-scale farmers as the basis for their day-to-day agricultural decision support, climate change and global warming have rendered this knowledge unreliable. Documented limitations on the isolated use of indigenous knowledge and modern scientific systems are the basis of this study. We investigate the effectiveness of the integration of indigenous knowledge interpreted through fuzzy inference systems, mobile phone and smart sensor technology with intelligence, on farmers decision support systems.

South Africa's new and revised National Curriculum Statement implicitly suggests the integration of indigenous knowledge (IK) into the science curriculum so that learners can, inter alia, learn within the context of their cultural knowledge. Unfortunately, teachers do not necessarily know about the various indigenous knowledge systems (IKS) within South Africa. We therefore decided to identify the ideas of traditional health practitioners (THPs) concerning what children need to know, and then to obtain science teachers' responses to these ideas. In this pilot study in the Western Cape, we used a qualitative approach and conducted in-depth interviews with a small group of THPs, with a follow-up questionnaire and discussion with a larger group. We then shared the THPs' ideas with both experienced science educators and high school science teachers. Our results show that THPs think that South African learners need to know about and respect their heritages, especially African IKS. They emphasized the importance of learning about health and freedom from disease, particularly HIV/AIDS. The THPs believe that both science and IK are important in the education of learners, and that they could co-teach their IK in conjunction with science topics. They suggested how they could do this. They believe that science teachers need to learn about IK, and suggested that THPs could learn some science. Both groups of science teachers were interested in, and strongly supportive of the THP suggestions. They also emphasized that IK needs to be standardized and validated by an indigenous organization.

The indigenous knowledge systems are a significant resource which would contribute to the increased efficiency, effectiveness and sustainability in environmental conservation among rural communities of developing countries in particular. They form the basis for community-level decision making in areas pertaining to food security, human and animal health, education and more important in natural resource management. However, despite their critical role in the conservation of the bio-physical environment, these practices and technologies are being marginalized or even forgotten among rural communities in different parts of the world. To ascertain the role played by these traditional practises on the bio-physical environment, this paper identified and established the Teso community indigenous environmental practices and assessed changes in these knowledge systems from the time of Kenya’s pre-independence to the 2000s era. Data were collected using various social science methods such as the questionnaire and focused group discussions. The results showed that the use of totems, protection of sacred places, prohibitions and gender and age restraints declined by 41.3, 68, 41.8 and 38.2%, respectively. The evident decline in the use of the indigenous environmental knowledge systems has negatively impacted on the state of the bio-physical environment exemplified by the Chi-square Pearson (P) values of 0.00 between decline in the use of age and gender restraints and the deterioration in land fertility and only a few elders using the knowledge systems and reduction in the number of rivers, streams and wetlands as exemplified by the Chi-square Pearson (P) value of 0.02. In view of the above, it is recommended that rekindling, recording and preservation of indigenous environmental best practices among local communities such as the Teso for sustainable natural resources management be re-invigorated and integrated in conventional environmental management plans. This also calls for participatory decision-making between policy makers, implementers and actual resource users. Key words: Indigenous knowledge systems, conservation, bio-physical environment.

This article focuses on drought risk reduction and climate change adaptation strategies adopted by rural households to sustain their livelihood activities. The overall objective was to understand the local household’s responses to the changing climate especially drought. The study was carried out in Chirumhanzu district in Zimbabwe and used a mixed methods approach combining 217 household surveys, targeted focus group discussions, participatory learning actions methods, key informant interviews and a document review. Household data were analysed using Statistical Package for Social Sciences and thematic content analysis was used for the qualitative data. We found that the majority of households showed awareness of several risk reduction and adaptation strategies to implement during and/or when drought was predicted, with 56% of the respondents stating stocking of grain as initial strategy. Other strategies adopted at household level included early planting (at first rains), conservation farming, planting small grains and dry planting. Indigenous and traditional knowledge systems and practices, including local people’s holistic view of the community and environment, were a major resource for adapting to climate change and drought risks. However, these indigenous knowledge systems and practices had not been consistently used in the existing adaptation and risk-reduction efforts. Indigenous knowledge was not sufficiently acknowledged and integrated into formal risk reduction and adaptation strategies, which resulted in limited success for external interventions. There is need for integration of local and indigenous knowledge systems and external interventions to build household livelihoods that are resilient to climate risks.

Water body restoration has become a critical environmental priority in the face of escalating degradation caused by urbanization, industrialization, and unsustainable agricultural practices. While modern technologies offer scientific frameworks for rejuvenation, indigenous wisdom presents a complementary, time-tested approach grounded in ecological balance, community participation, and cultural continuity. This paper explores the role of indigenous knowledge systems in restoring degraded water bodies—lakes, ponds, and rivers—through sustainable, low-cost, and locally adapted practices. Drawing from case studies across India and other regions with strong traditional water management systems, such as the johads of Rajasthan, ahars-pynes of Bihar, and tankas of Gujarat, the study highlights how community-driven interventions based on traditional hydrological understanding have revived ecosystems and enhanced groundwater recharge. The integration of traditional ecological knowledge (TEK) with modern scientific methods can create resilient and inclusive restoration models. The research emphasizes the socio-cultural dimensions of water stewardship, where rituals, taboos, and collective governance reinforce conservation ethics. Methodologically, the study combines ethnographic inquiry, field observation, and participatory mapping to document local practices and evaluate their ecological efficacy. The findings suggest that recognizing and institutionalizing indigenous wisdom not only restores physical water bodies but also revitalizes community identity and environmental ethics. Ultimately, this paper argues that sustainable water body restoration lies in harmonizing indigenous and scientific knowledge systems to foster long-term ecological resilience and water security.

See related article, pages 1973–1979. The lack of effective and widely applicable pharmacological treatments for ischemic stroke patients may explain a growing interest in traditional medicines, for which extensive observational and anecdotal experience has accumulated over the past thousand years. The World Health Organization (WHO) defines traditional medicine as “health practices, approaches, knowledge and beliefs incorporating plant, animal and mineral based medicines, spiritual therapies, manual techniques and exercises, applied singularly or in combination to treat, diagnose and prevent illnesses or maintain well-being”.1 Unlike Western medicine, which focuses on disease, traditional medicine takes the approach that the body provides external clues to an internal imbalance that can be addressed by interventions such as herbs and acupuncture (holistic treatment approach).2 According to a 2003 WHO report,1 traditional medicine is very popular in all developing countries, and its use is rapidly increasing in industrialized countries. For example, traditional herbal preparations account for 30% to 50% of the total medicinal consumption in China. In Europe, North America and other industrialized regions, over 50% of the population have used traditional medicine at least once. The global market for herbal medicines currently stands at over US $60 billion annually and is growing steadily.1 In recent years, several reviews have been published on the effect and potential benefits of traditional Eastern medicine in stroke.3–7 It has been suggested that some herbal medicines, or their products, may improve microcirculation in the brain,4,8 protect against ischemic reperfusion injury,8,9 possess neuroprotective properties3,4 and inhibit apoptosis,10 thus justifying their use in ischemic stroke patients. However, unlike industrially manufactured pharmacological drugs used in Western medicine, the active (potent) components of herbal medicines often have not been specified and measured precisely, although there have been recent attempts to regulate dosages and use of …

Epistemicide occurs when one knowledge is exalted at the expense of local or indigenous knowledge systems leading to the demise of such knowledge systems. In this article, I focus on how some conceptions and ways of incorporating indigenous knowledge systems seem to be entangled in the same misnomer to which they owe their existence (i.e. a mischaracterisation of indigenous knowledge systems leading to epistemicide in the school curriculum). Subsequently, I interrogate some examples from three curriculum statements of post-apartheid South African schools where there is a conspicuous attempt to include that which is presumed to be indigenous knowledge systems. I argue that such epistemologically unwarranted acts of integrating indigenous knowledge systems in the three post-apartheid curriculum statements unfortunately do not safeguard indigenous knowledge systems from epistemicide. In fact, the manner in which indigenous knowledge systems are integrated creates a false dichotomy and sense of identity. Bluntly put, the evident integration of indigenous knowledge systems as apparent theoretical knowledge fortifies epistemicide as opposed to alleviating it. Universally true knowledge about indigenous people and practices should therefore be included within the school curriculum to provide historical meaning to the content that is taught and instil a true sense of identity within the communities of indigenous people.

The book is an evidence-based reference about biochemical mechanisms of action of plant secondary metabolites. It conveys an understanding about how plant-based therapies work, and explains their role in the treatment of complementary and alternative medicine for in the treatment of diabetes, cancer, neurodegenerative disorders, microbial infections, etc., The 15 chapters are written by eminent scholars, lecturers, and experts in indigenous knowledge systems (IKS), industrial and medicinal plants, phytotherapeutics, and phytoinformatics. Reports on health benefits of specific phytochemicals are also highlighted. In addition to basic concepts in medicinal chemistry and ethnopharmacology, the book covers the role of modern computer techniques in developing new pharmaceuticals from plat sources. Therapeutic Uses of Plant Secondary Metabolites is timely and valuable reference for both undergraduate and postgraduate students in medicinal chemistry, as well as researchers and professionals in IKS, phytomedicine, ethnopharmacology, phytopharmacology, plant biotechnology, drug discovery and development, and phytotherapeutics.

Fostering a positive attitude toward indigenous knowledge systems and practices is vital for the implementation of national and global sustainable development goals. This is crucial because indigenous knowledge has evolved to meet community-specific socio-economic and environmental needs, enhancing resilience and adaptive capacity. Considering such significance, the present study investigates dominant indigenous knowledge systems and practices in North Wollo, Ethiopia and their implications for achieving sustainable development goals. Using a case study design, data was collected throught interviews and focus group discussions from fifty-four purposefully selected participants , and document reviews. The data collected was then analyzed thematically. The study findings show four dominant themes, namely spirituality and healing, indigenous construction, justice and traditional administration, and social fabrics. Recognising and integrating these knowledge systems and practices into development initiatives is essential for sustaining community well-being and enhancing the resilience and sustainability of development efforts. The study concludes that expanding the integration of indigenous knowledge in sectors like education, governance, and related developmental policy-making is essential for achieving inclusive and sustainable community transformation. Such integration also offers internationally relevant as well as culturally grounded approaches to sustainable development goals.

Problem Description – The current water landscape in South Africa is in a state of crisis due to a severe water shortage. In 2018, Cape Town’s “day zero” became the focus of South Africa’s water crisis. This situation was unique in the country’s water sector and the causes of this water shortage were not – high water demand or inadequate water supply. South Africa heavily relies on its rainwater levels, which are unpredictable and decreasing because of global warming. The water shortage is further worsened by citizens’ unawareness of the water shortage situation and irresponsible water usage behaviour. The water shortages problem requires an understanding of water resource issues such as water usages and conservation. Water shortages are becoming increasingly common and raising awareness thereof has been proposed as a key strategy for empowering citizens with knowledge relevant to water resource issues.Research Goal – Under the theme of sustainability, The World Development Report of 1998/99 recognised knowledge as the key to sustainable social and economic development. This knowledge should incorporate indigenous knowledge, which is unique, trustworthy, and confined to a particular culture. This study aims to design an artefact, the Indigenous Knowledge System (IKS) to promote awareness of water resource issues. This IKS will be adopted and evaluated in a South African water resource context. Research Design – A consistent framework for research in IS is required to guide and guarantee significant progress in the development of an artefact. Significant progress of utilising Design Science Research (DSR) particularly in IS design research is widely adopted by researchers and practitioners. The strengths of DSR in the IS discipline are the rationale for selecting DSR as an appropriate research methodology for this paper. These strengths include employs a theoretical founded base to improve or promote knowledge; DSR tries to solve a real problem in which its solution is often conceptualised prior to designing and developing processes; and research is presented by formulated objectives and methods, whereby the objectives require a multi-methodological approach to artefact development.Research Limitations – Indigenous knowledge is an integral part of socio-economic development. However, the lack of documentation of this knowledge is the limitation of this study. Practical implications – An adoption of a social awareness mobile application of an IKS with features that informs, motivates and engages the end-users in water resource issues would provide an effective sound platform for sustainable water. Social implications – In principle, effective integration of indigenous knowledge within appropriate technologies would enhance knowledge sharing on social forums, promotes societal awareness, and ultimately improve behavioural change on water resource issues through shared social norms. Originality – While the topic of water management and sustainability is globally discussed, the role of appropriate technologies and incorporating indigenous knowledge within these technologies for promoting awareness of water resource issues is under-researched. This situation provides a significant research opportunity for exploration by sustainability researchers, to conduct their investigation on the effective role of appropriate technologies (gamification and social technologies) in designing an indigenous knowledge system that promotes awareness of water resource issues. Moreover, this design can provide useful guidelines to other researchers when developing knowledge management systems that support natural sustainability. Keywords – Awareness, Gamification, Indigenous Knowledge Systems, Water Resource Issues, Social technologies, Sustainability

This article explores the influence of Indigenous Knowledge Systems (IKS) on youth behaviour in Mutale Municipality, South Africa. Rooted in traditional values, practices, and beliefs passed down through generations, IKS plays a crucial role in shaping cultural identity and behavioural norms among indigenous communities. The research was motivated by concerns about the erosion of traditional knowledge and its potential impact on youth behaviour. The article examined how IKS contributes to shaping or influencing youth conduct in the Mutale context. Guided by the Afrocentric theoretical framework and underpinned by an interpretivist paradigm, the article adopted a qualitative, exploratory research design. Data were collected through semi-structured interviews with a purposively selected sample of eleven youth participants (eight males and three females). Thematic analysis was used to interpret the data. The research was conducted with the permission of the local royal council, and all ethical considerations were observed. Two major findings emerged: first, indigenous knowledge significantly influences youth moral behaviour and decision-making; second, a disconnection from traditional structures due to modernization and lack of intergenerational dialogue weakens this influence. Based on these findings, the article recommends the establishment of structured intergenerational knowledge-sharing platforms and the integration of indigenous knowledge into community-based youth development programs. The article concludes that while indigenous knowledge systems remain a vital influence on youth behaviour, sustained efforts are needed to preserve and transmit this knowledge to future generations. The study contributes to understanding how Indigenous Knowledge Systems shape youth behaviour by highlighting their moral and cultural influence. Keywords: Indigenous Knowledge Systems, Youth behaviour, Mutale Municipality, Cultural Transmission

The Bedagampana community, with its roots tracing back over 600 years, holds a significant historical and cultural legacy. Though originally from Srikalahasti, Andhra Pradesh, today they inhabit regions across Male Mahadeshwara Hills, Kollegala, and Hanur Taluk of Karnataka and Erode district of Tamil Nadu due to migration. The tribe faces many challenges such as poverty, inequality, and marginalisation due to a lack of socio-cultural, educational, and economic infrastructures. The book tells the story of their rich oralities, lifestyle, indigenous knowledge systems, dietary, health, nutrition, and healing practices. Cultural assimilation is very important in the case of the Bedagampana tribe as they are often merged with other communities like ‘Veerashaiva’ and ‘Lingayat’ which are completely different communities, depriving them of Government benefits given to Scheduled Tribes. This book goes through various historical documents and oral chronicles to establish the cultural evolution of the Bedagampana tribe. Besides, the book is based on the central arguments that the Bedagampanas are primarily a hunting tribe, and all their history and lifestyle indicate to assert them as a separate tribal group and the ‘First and the only Vegetarian tribe of India’.

The Philippines is culturally rich in diversity and ethnicity among indigenous peoples (IPs), embracing more than a hundred divergent ethno-linguistic groups with known specific identity, language, socio-political systems, and practices. It has always been the tangible and intangible beliefs and culture of Indigenous peoples, and the physical aspects of the environment, as well as the weather, is controlled by the spirits. The Blaan tribe is one of the authentic indigenous tribes in the Philippines and is known to possess a great cultural heritage. The profiling of the preserved cultural heritage was done through in-depth focus group discussion, audio recording, and the gathering of important cultural documents. The belief system, indigenous knowledge systems and practices, dispute settlements, traditional land resource use and management, tribal birth and healing practices, rites and ceremonies, entertainments, traditional clothing and games. In this study, the Blaan tribe from Sitio Atmurok, Bulol Salo, was able to manifest the preservation of their cultural practices and indigenous traditions. The study used a qualitative descriptive research design and a purposive sampling strategy, with data collected from elderly and representative respondents through structured interviews and focus group discussions (FGDs). During the interview, there was also a recording. The descriptive research approach was used for this study because it allowed the researcher to get first-hand knowledge of the Blaan tribe’s experiences and how they influenced their culture and religious growth. The researcher was able to give a broad overview of the B’laan Tribe’s traditional beliefs and practices in Sitio Atmurok, Bulol Salo, Kiblawan, Davao Del Sur, Philippines. Despite the introduction of various religions into the tribes, general customs, notably belief systems, have been preserved. This research would be recommended to the National Commission on Indigenous Peoples so that they may witness the beauty of general customs, especially belief systems that have survived despite the absorption of other faiths into the tribes. KEYWORDS: Blaan, Indigenous, Cultures, Tradition, Authentic