Abstract

Indigenous peoples’ ways of preserving, managing and sharing knowledge are argued to have contributed to their knowledge being threatened with extinction. This article addresses the need for intergenerational transmission of culturally unique knowledge for future generations through digital libraries. The speedy use of digital media in the modern, dynamic world gives valuable opportunities to facilitate the process of preserving, managing and sharing knowledge that are unique to South African communities. The use of qualitative research ensured a deep inquiry and understanding of digitalising indigenous knowledge. The modernisation theory was grounded by African indigenous ways in designing the framework. This article proposes the use of digital libraries in knowledge management so as to reach a wider audience. More so, digitalisation should be premised to ensure that the knowledge is protected against intellectual theft and allow knowledge holders and communities to benefit from such initiatives. Contribution: The article makes a unique contribution by fostering the revival of indigenous knowledge management for the benefit of current and future generations through a digital library. Such a mammoth task establishes a bridge between the past and present to promote ways that are consistent with African realities.

Highlights

  • Indigenous knowledge systems (IKS) have been common in numerous African communities since time immemorial

  • Efforts to ignore IKS and painting it as primitive have been the foundation of some writings by some authors, leaving this unique knowledge to disappear

  • The collection, preservation and dissemination of IKS were generally observed by participants to be performed in line with Sankofaism

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Summary

Introduction

Indigenous knowledge systems (IKS) have been common in numerous African communities since time immemorial. Indigenous knowledge encompasses ‘beliefs, rituals and perceptions, ways of learning, local technology, stocks of knowledge and the practices of acquiring and transmitting it’ (Chambers 1991:83). In other words, it refers to a ‘large body of knowledge and skills that has been built and imparted through indigenous ways that are outside the formal education system’ (Lanzano 2013). Of interest is how some writings on the phenomenon are shrouded in ignorance, chauvinism and distortion as their submissions open up for intellectual theft for indigenous peoples. Efforts to ignore IKS and painting it as primitive have been the foundation of some writings by some authors, leaving this unique knowledge to disappear

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