Indigenous Knowledge Systems Research Articles

Reimaginar el espacio y la seguridad en el Centro de Escritura de Sudáfrica

This paper will begin by highlighting how five major social turns in South Africa’s history have impacted issues of space and safety in the South African writing centre. The paper will attempt to define the concepts of space and safety through a social justice lens alongside the philosophy of ubuntu pedagogy. Embracing philosophy’s from the Global South allows us to juxtapose indigenous and western knowledge systems without privileging one while marginalising the other, thus putting an end to epistemic injustices that devalue indigenous knowledge systems such as Ubuntu (Ngubane & Makua, 2021). Crucial to the interrogation of issues of space and safety is a close reading of the ways in which the writing centre space has been theorised and metaphored, reflecting the evolution of the writing centre. Close interrogation will demonstrates how such metaphors conflict with the space of the South African writing centre. The last part of this paper proposes the reimagining of the writing centre space, allowing us to reinvent the space of the writing centre, into one that is vibrant and brave. Importantly, it hopes to propose that such reimagining may allow writing centres to move from margin to centre.

Interface between ecotheology and practical theology

The present article is an interface between ecotheology and Practical Theology from an African indigenous knowledge systems (AIKS) perspective. The article pursues to facilitate a conservationist rapport between three complementary disciplines, namely: ecotheology, Practical Theology and AIKS. The study attempts to discuss the above disciplines in the context of the phrase “theological eco-praxis”. Of particular note is the light that the above themes throw on the contemporary conservationist education. The study proposes a striking common ground through ephemeral dialogue in order to set an agenda for a detailed and contextual debate on ecotheology in (South) Africa. Admittedly, previous conversations on ecotheology and AIKS are widely documented. However, the present essay is anchored on the following two main foci: (1) it examines the interface between ecotheology and Practical Theology and their functionality in the conservation of the natural habitat and (2) it explores the phenomena surrounding ecotheology in (South) Africa from AIKS perspective. In the pursuance of the above slant, it is anticipated that the readership in general and the church in particular will find the insights from the conversation to be beneficial to cause them to participate in the productive sustenance of the ecosystem. The study invites the church to be proactive towards protecting the environment. In this article, a social constructivist theory is employed. It is argued that African indigenous communities have always constructed their own methods toward wildlife conservation.

Centering indigenous knowledge through multimodal approaches in English first additional language learning

In this article, we address findings from a study conducted with high school learners in Gauteng, South Africa. It explored the strategies used by learners when learning English as a First Additional Language (EFAL). We used a conceptualisation of Ubuntu as a lens through which to explore EFAL learning. Data collection included an open-ended questionnaire and non-participant observation. Participants were purposefully sampled from peer-tutoring organisations around Gauteng. The key findings, which include the use of indigenous poetry, dance and storytelling by learners, highlight the need to include indigenous practices in the language classroom. Learners also showed a preference for cooperative learning and for using humour as a strategy for EFAL learning. We argue that the silencing of indigenous knowledge systems (IKS) perpetuates epistemic violence by limiting the resources available for learning. Therefore, more should be done in the EFAL classroom to ensure the inclusion of IKS. Through the findings of this study, we propose that including Ubuntu values and IKS in the curriculum is imperative if educational outcomes are to be improved, as these systems allow learners to become more involved and engaged in their own learning. This will re-centre African voices and valorise indigenous epistemologies.

Practices of Indigenous People are Leading Towards Sustainability

India is a land of tribal people. Tribal people are the original inhabitants of India as they live in forests, hills and naturally isolated places. The present paper focuses on the traditional practices of tribal people which are nature friendly. The indigenous knowledge system enriches their culture, livelihood and health practices for present and future also. The practices and trends of tribal people support towards a stable, sustainable growth and development, where they maintain communal harmony with nature. It is witness that their bio cultural practices make a strong bond between human settlement and nature which is to be replicated in all section of society for a better society with a happy and happy situation. Sustainability is a long-term concept where the protection of natural environment and social environment are taken care. The tribal people have already adopted this process in their life and livelihoods based on sustainability.

Shallow Water Crossings: Elevating Indigenous Knowledge Systems Through Adventure Learning

Background: Outdoor Adventure Education (OAE) predominantly centers learning around individual goal setting and experiences and has not traditionally elevated Indigenous Knowledge Systems (IKS). Purpose: This research focuses on understanding how student learning and inquiry is affected through OAE that emphasizes the importance of IKS as a starting point for environmental and experiential data collection. Methodology/Approach: Over the course of two multi-day river trips on Idaho's Salmon River during the summer of 2023, 30 incoming university students encountered an Adventure Learning (AL) educational framework centered around IKS. Students used citizen science methods to collect environmental and experiential data to be shared digitally using GIS applications prior to oncampus learning. Web-based surveys will be sent to assess learning impacts. Results will be analyzed for changes in appreciation and awareness of IKS. Conclusions: We anticipate that the data will demonstrate an appreciation and awareness of other ways of knowing within OAE that decenters a Western epistemic ideal of goal driven knowledge production and elevates IKS as a recognized and respected approach to knowledge production. Implications: Incorporating a hybrid environment for incoming university students to address personal knowledge production in context to IKS will promote various decolonizing projects within higher education through shifting student inquiry.

Condescension or collaboration? Local people’s perspectives on the incorporation of indigenous knowledge in tourism development, Manicaland Province, Zimbabwe

The incorporation of indigenous knowledge in development projects has been promoted worldwide as a way of preserving the knowledge of indigenous people. Yet, there is a dearth of research on the perspectives of indigenous people on the incorporation of indigenous knowledge in tourism development. This study examines the potential of tourism incorporating indigenous knowledge systems in the rural communities of Manicaland Province, Zimbabwe. In-depth interviews were conducted with 43 local people in the four districts of the case study area as well as 22 key informants from different government departments involved with community-based tourism development in the country to enrich the data. Other qualitative research methods, including observations and informal conversations, were also used to collect data. Data was analysed through a six-phase thematic analysis. Based on the results of this study, it is concluded that tourism development does incorporate indigenous knowledge systems in rural communities of Manicaland Province, Zimbabwe. The results indicate that traditional leaders are recognised while local traditions and protocols are followed, and sacred sites are respected. Recommendations are given and areas for future research are suggested.

Global citizenship education curriculum through the lens of Indigenous knowledge systems: Perspectives from Ghana

Global citizenship education curriculum through the lens of Indigenous knowledge systems: Perspectives from Ghana

Harnessing African Indigenous Knowledge Systems for Knowledge Production: A Redefinition of a Culture-Centric Epistemology

Evolving an appropriate theoretical model which has the capability of exploiting the wealth in African indigenous culture-centric knowledge systems towards knowledge production is the great challenge that prompted this research. The aim of this study therefore is to re-examine the definition of culture in order to provide the interpretative criteria for understanding the foundational role African cultures play in the determination of the nature, scope and sources of Knowledge Africans appreciate and pursue, which are exploitable for effective knowledge production. This research identifies the indigenous values which yield pertinent knowledge that has historically kept Africa stable prior to the advent of slave trade, colonization and even in the face of today’s globalist agendas hence, the author projects the same for universal beneficence. However, this paper observes that the habitual reliance on Western interpretations of African realities is a gap created by Africans themselves by their over dependence on foreign epistemological structures with its strictures. The study in conclusion, suggests that Africa re-interprets her reality through a re-reading of her history, ideologies and the subsequent application of her knowledge systems through the lenses of her cultural uniqueness. The study adopts the content analysis and hermeneutical methods of enquiry.

Local studies provide a global perspective of the impacts of climate change on Indigenous Peoples and local communities

Indigenous Peoples and local communities with nature-dependent livelihoods are disproportionately affected by climate change impacts, but their experience, knowledge and needs receive inadequate attention in climate research and policy. Here, we discuss three key findings of a collaborative research consortium arising from the Local Indicators of Climate Change Impacts project. First, reports of environmental change by Indigenous Peoples and local communities provide holistic, relational, placed-based, culturally-grounded and multi-causal understandings of change, largely focused on processes and elements that are relevant to local livelihoods and cultures. These reports demonstrate that the impacts of climate change intersect with and exacerbate historical effects of socioeconomic and political marginalization. Second, drawing on rich bodies of inter-generational knowledge, Indigenous Peoples and local communities have developed context-specific responses to environmental change grounded in local resources and strategies that often absorb the impacts of multiple drivers of change. Indigenous Peoples and local communities adjust in diverse ways to impacts on their livelihoods, but the adoption of responses often comes at a significant cost due to economic, political, and socio-cultural barriers operating at societal, community, household, and individual levels. Finally, divergent understandings of change challenge generalizations in research examining the human dimensions of climate change. Evidence from Indigenous and local knowledge systems is context-dependent and not always aligned with scientific evidence. Exploring divergent understandings of the concept of change derived from different knowledge systems can yield new insights which may help prioritize research and policy actions to address local needs and priorities.

Assessing Indigenous Knowledge System through Oral Literature for Educational Transformation: A case of Yorùbá

Indigenous knowledge system is a communal knowledge, wisdom, understanding, and cultural-bound practices gained from one’s native community and transmitted over generations. As a land rooted knowledge, every community (including Yorùbá) has specific range of them. Scholars have worked on the role of indigenous knowledge generally on the generality of human existence with little attention paid to the invaluable importance of the indigenous knowledge system on the cognitive and cerebral development of the African youth. This study therefore, assessed the indigenous knowledge system through Yorùbá oral literature for educational transformation. The study examined different oral resources especially, the ones gained through intangible component of the cultural heritage (language) that can be incorporated in the national educational curriculum with a view to harnessing the wisdom in them for the promotion of youthful minds and enhancing mental power. Function approach to communication served as theoretical framework. An interpretive design was used. The data for the study were collected from the existing documents and electronic database through a purposive sampling technique. As oral collecting-driven study, the selected oral literature include philosophical statements, songs, children poem, and counting system The selected data were translated from the source language (Yorùbá) to the operational language (English). The data were subjected to content analysis. The findings of the study revealed that the children poems on thought and beliefs entrenched critical thinking in people’s mind whereas indigenous counting system enhance the children’s problem- solving skills. It is also established that intellectualism displayed by individuals in their fields of work is relative to the degree at which they maximized the acquired knowledge from the indigenous system. From this discovery, the study concluded that the most prominent medium capable of empowering people with philosophical and cognitive leaning is indigenous languages because they are divinely empowered for massive potential in economy, investment, science and technology. Hence, there should be concerted efforts by individual, government, and educational stakeholders in the documentation of oral materials to promote their acceptance. Doing that, would promote community-rooted knowledge in all the ethnic groups and enhance indigenous capacity for educational transformation and sustainability in Africa at large.

Building a Meaningful Bridge Between Indigenous and Western Worldviews: Through Decolonial Conversation

In this paper, Indigenous and non-Indigenous scholars used a decolonial conversation framework to build a meaningful bridge between Indigenous and Western worldviews. Our decolonial conversations approach is a unique and transformative space where Indigenous and Western knowledge systems intersect, facilitating a rich exchange of valuable insights for fostering intercultural dialogue and breathing new ways of knowing and acting into Indigenous cultures. The decolonial conversation provides a platform for transmitting Indigenous knowledge and cultural practices across generations by uniting Indigenous land-based knowledge, community members, and Western researchers. Integrating Indigenous and Western knowledge systems in these environments fosters collaboration, dispels stereotypes, and forges partnerships grounded in reciprocity and trust. Through this collaborative process, traditional cultural camps emerge as potent catalysts for instilling cultural pride, fostering community resilience, and co-creating knowledge. This collaborative approach aligns with the broader objectives of decolonization and cultural revitalization. In our exploration following the decolonial learning conversation, we, comprising an Indigenous woman land-based educator and a racialized academic scholar, focused on the transformative potential and synergies realized by integrating these knowledge systems within the context of traditional cultural camps.

Integrating Western Management Theories with Indigenous Knowledge Systems: Ethical Conduct and Development in the Indian Subcontinent's Informal Sector.

Integrating Western Management Theories with Indigenous Knowledge Systems: Ethical Conduct and Development in the Indian Subcontinent's Informal Sector.

South African dagga: piping on the related intellectual property rights and indigenous knowledge systems

South African dagga: piping on the related intellectual property rights and indigenous knowledge systems

Feyerabend and Decolonisation

The last decade has seen a dramatic increase in literature on decolonisation of knowledge. The impression often given in recent literature is of wholesale neglect of the concerns of the decolonisation literature in what might be called ‘Western thought’ of preceding decades. This paper argues that Feyerabend was a notable figure within Western epistemic communities who expressed positions analogous to those of proponents of decolonisation. The first section presents the most striking contributions from Feyerabend’s work that, I suggest, bear on questions of decolonisation. Four specific issues are identified based on those: the curriculum and the role of universities; the inspirational role of student protests; the concept of ‘epistemicide’; and, indigenous knowledge systems. The second section suggests a range of limitations of, and weaknesses in, Feyerabend’s analysis: no substantive engagement with history or literature on decolonisation; implicitly accepting the Сclaimed inherent association of science, rationalism and various forms of modernity with Western countries and cultures; the (rhetorical) construction of an unnecessary binary choice between science and traditional knowledge systems; underplaying agency through a form of othering; creating an unnecessarily stark binary of Western science and non-Western indigenous knowledge; and, as a consequence of all these, providing no substantive analysis of how science might be integrated with other knowledge systems and cultures. The concluding section provides a brief summary and identifies areas for future work.

Beyond the Policy: An Ethnographic Exploration of IKSP in Philippine Practice

Indigenous Knowledge Systems and Practices (IKSP) have gained significant attention over the past decade, moving from the periphery to the forefront of sustainable development discussions. Until recently, there was limited evidence to support the effectiveness of IKSP-based interventions. However, since the early 1990s, research in this field has flourished, resulting in a substantial body of information that addresses various aspects of IKSP. Despite this progress, the field remains in its early stages, and there is a scarcity of reliable sources that can compile and integrate this vast body of knowledge, making it more accessible and valuable. This paper provides a concise and comprehensive overview of IKSP research and assessment, heavily relying on field cases and current theory and practice discussions. By examining thriving agricultural, health, and environmental conservation interventions among indigenous communities in the Philippines, the paper highlights the practical benefits of IKSP. For instance, the Ifugao rice terraces illustrate sustainable agricultural practices, while traditional herbal medicine and integrated health practices demonstrate the value of indigenous health systems. Environmental conservation efforts, such as the Aeta’s fire management techniques and the T’boli’s sustainable fishing practices, further underscore the importance of IKSP. The paper also incorporates a wealth of literature, including research findings from the first, second, and third International IKSP Conferences sponsored by the University of the Philippines, Manila, and the University of Ahmad Dahlan. These findings present critical positions advanced by indigenous peoples, helping to improve the design, delivery, monitoring, and evaluation of research programs for IKSP. The recommendations aim to enhance the integration of IKSP into formal education systems and policy-making processes, thereby promoting cultural preservation and environmental sustainability. By thoroughly synthesizing existing research and practical examples, this paper contributes to the growing recognition of IKSP as a vital component of sustainable development strategies, fostering resilience and well-being in Indigenous communities.

Toward Culturally Responsive Qualitative Research Methods in the Design of Health Technologies: Learnings in Applying an Indigenous Māori-Centred Approach

There is a growing call for health researchers to address the inequities in healthcare experienced by indigenous populations by focusing on the development of culturally responsive research approaches. This article presents a contextual example from Aotearoa New Zealand (NZ) of how indigenous (Māori) knowledge and practices helped reimagine and enhance an existing qualitative descriptive research protocol exploring clinicians’ perspectives of robotic rehabilitation for people with stroke. The intent was to develop a research design that upheld and valued mātauranga Māori (indigenous knowledge systems) alongside Western clinical sciences knowledge. To achieve this, a collaboration of non-indigenous (tauiwi) and indigenous researchers with experience in Qualitative and Kaupapa Māori (indigenous) methodologies, and clinical practice was formed. The researchers undertook a cyclical process of relationship building, engagement with mātauranga Māori, discussion and exploration of how indigenous knowledge and practices could inform and shape the existing study design. Key influences in adapting the research design were drawn from Māori ethical principles, Māori frameworks of health and wellbeing, and Māori cultural practices for clinical engagement. Drawing on indigenous knowledge and practices to develop a Māori-centred research method resulted in significant changes to the study design, methods, and interview approach. Focused development of a culturally responsive approach enabled the researchers to engage indigenous participants in a research process that was safe, respectful, and culturally appropriate. Transformation occurred within the researcher-participant relationship from one often characterised as transactional, to one of deeper connection and reciprocity, which facilitated a richer and more in-depth inquiry. The explicit valuing and integration of indigenous knowledge and practices in adapting the research method strengthened the cultural responsivity of the research. Central to the process was prioritising working in relational partnership. Non-indigenous researchers’ self-reflection on their own culture, alongside being attuned to the influence of historical, political, and social contexts of the participants experiences proved essential.

Sustainable Parental Resources of Organic Urban Teaching (SPROUT): An Innovation to Upgrade 4Ps Parents’ Livelihood Sustainability

Parental involvement in education has long been recognized as a crucial factor in determining a child’s academic success and overall well-being (Hill et al., 2004). In many developing countries, such as the Philippines, government programs like the Pantawid Pamilyang Pilipino Program (4Ps) have been implemented to provide conditional cash transfers to low-income families, with the aim of improving their livelihood sustainability (Adhikari et al., 2017). However, sustainability also entails long-term empowerment and the development of skills for parents to become self-reliant. This action research study introduces the Sustainable Parental Resources of Organic Urban Teaching (SPROUT) innovation as a means to upgrade the livelihood sustainability of 4Ps parents. SPROUT, founded on the principles of sustainable development and organic urban teaching, aims to provide 4Ps parents with the necessary resources and knowledge to enhance their self-reliance and livelihood opportunities. By incorporating sustainable agriculture practices and urban gardening techniques, SPROUT offers parents the chance to grow their own organic produce, both for personal consumption and potential income generation (FAO, 2013). This approach not only enhances the nutritional status of families but also promotes environmental stewardship and encourages a shift towards healthier and sustainable lifestyle choices. The empowerment of parents through sustainable practices has yielded positive outcomes in various contexts. A study conducted by Hirai and Fujii (2019) found that engagement in sustainable livelihood activities led to increased self-confidence and a sense of agency among participants. Additionally, Oyelaran-Oyeyinka and Sanni (2020) demonstrated that sustainable livelihood initiatives can contribute to poverty reduction and improved standard of living in rural communities. By adapting and applying these concepts to the urban setting and specifically targeting 4Ps parents, the SPROUT innovation has the potential to significantly uplift the livelihood sustainability of this vulnerable population. Furthermore, the incorporation of organic urban teaching methodologies aligns with the growing demand for sustainable and eco-friendly practices within the global educational landscape (ITO, 2014). This approach not only equips parents with important agricultural skills but also fosters a sense of pride and cultural heritage. By tapping into traditional and indigenous knowledge systems, SPROUT emphasizes the importance of intergenerational knowledge transfer and community engagement, offering a holistic approach to sustainable parental resources. The SPROUT innovation holds immense promise as a means to upgrade the livelihood sustainability of 4Ps parents. By combining sustainable agriculture practices and organic urban teaching methodologies, SPROUT seeks to empower parents, enhance their self-reliance, and contribute to poverty reduction. This action research study will explore the implementation, impact, and potential challenges of the SPROUT intervention, aiming to provide valuable insights for policymakers, educators, and communities seeking innovative approaches to uplift the lives of vulnerable populations.

Sustaining indigenous Maasai Alalili silvo-pastoral conservation systems for improved community livelihood and biodiversity conservation in East African rangelands.

Alalili system is one among the fewest remnant African indigenous and local knowledge systems that is traditionally practiced by Maasai pastoral communities to conserve certain portions of rangeland resources such as pastures and water for subsequent grazing during dry seasons. Despite its existence, East African rangelands face diverse threats from tenure security, unsustainable practices, climate, and land-use change that are notably endangering the biodiversity, livelihoods, and ecosystems in the landscape. Like other indigenous conservation systems, the sustainability of Alalili systems is being threatened, as Maasai communities are in transition due to continuous socio-cultural transformations coupled with increased livestock and human populations. We aimed to capture and document the existing occurrence and potential of Alalili systems as a pathway to improve resilience and sustain both biodiversity conservation and community livelihoods in rangeland areas of northern Tanzania. A cross-sectional research design was applied with the adoption of both purposive and stratified random sampling techniques to distinctively characterize the Alalili systems by land use and tenure types. Our results identified the existence of both communal and private Alalili systems. Their sizes varied significantly across types (t = 4.4646, p < 0.001) and land uses (F = 3.806, df = 3, p = 0.0123). While many (82%) of these Alalili systems are found in the communal land, our observations show a re-practice of Alalili systems in the private land is considered largely a re-emerging strategy for securing pastures in the face of local and global change. More than half (73%) of Alalili systems were found within game-controlled areas with little representation (about 8%) in non-protected land. Therefore, their sustainability is threatened by anthropogenic and climatic pressures, making their persistence more vulnerable to extinction. We recommend mainstreaming these practices into core pasture production and management areas, facilitating their reinforcement into policy and practices.

Understanding the Entanglements of Ecofeminism, Food, and Place: An Indian Perspective

Ecofeminism examines issues at the intersections of gender and environment. It equates the subordination of women with the exploitation of nature. This study is premised on secondary literature. Utilizing the lenses of Chaone Mallory’s (2013) encounters between ecofeminism, food, and place, it examines such entanglements from an Indian perspective. Drawing on studies conducted in the Indian context, it brings forth the promises and challenges afforded by ecofeminist representations of environmental issues. It acknowledges the role of women in local communities as repositories of indigenous knowledge systems and living embodiments of sustainable environmental practices. It calls forth the need to strike at the roots of their oppression to solicit their enhanced participation in environmental conservation. Running through the oeuvre of this analysis is a passionate plea to reflexively engage with local knowledge systems, which are often dismissed as irrational and unscientific by dominant paradigms of development.

Impact of Bereavement Rituals on Psychological Wellbeing of the Bereaved among the Tiv People of Benue State, Nigeria

Bereavement rituals are deeply ingrained in the cultures globally and are considered important for maintaining the psychological well-being of the bereaved. In Nigeria, they are an integral part of the cultural heritage rooted in social, cultural, and religious practices. The purpose of this study was to examine the impact of bereavement rituals on the psychological wellbeing of the bereaved among Tiv people of Benue State, Nigeria. The study adopted a Descriptive Survey Deign; and was conducted in Tiv in Benue State, Nigeria. Target population was Tiv in Benue State. Random sampling was used to select the 397 respondents who were bereaved Tiv People from the target population. Instrument for data collection was questionnaires. The data was analyzed using descriptive statistics. Specifically, mean and standard deviation were used in answering research questions 1 while correlation was used in answering research question 2. The study found that Cultural Bereavement Rituals affect the Psychological Wellbeing of the Tiv People in Benue State positively. It was concluded that bereavement rituals have influence on the psychological wellbeing of the bereaved among Tiv people. It was therefore recommended among others that, Traditional rulers should promote the act of cultural bereavement rituals practiced by the people such as wearing of traditional attire, participating in music and dance among others when they lost loved ones; the Church should create a Pastoral Programme to accommodate Tiv indigenous knowledge systems and Psychological Counselling to provide social counselling.