scholarly journals "Living in two worlds" : optimizing our indigenous knowledge systems to address the modern pandemic, HIV and AIDS

2013 ◽  
Author(s):  
◽  
Theobald Zwelibanzi Nyawose
Keyword(s):  
Hiv Infection ◽  
Indigenous Knowledge ◽  
South African ◽  
Sexuality Education ◽  
Sexual Relationships ◽  
Hiv And Aids ◽  
Knowledge Systems ◽  
The People ◽  
Aids Pandemic ◽  
Indigenous Knowledge Systems

This thesis focuses on the alarming situation of the rate of HIV infection which is escalating every day in South Africa, and what can be done to address the rate of HIV infection. Much has been tried to curb this escalation, but all efforts have had little effect. This concerns me deeply. So I have looked at the problem from the perspective of education. I have personally experienced how Zulu indigenous knowledge, in the form of traditional modes of Zulu sexuality education, was used in the past to address the problems of sexually transmitted diseases, and pregnancy before it was sanctioned. I have seen that the rituals performed as part of traditional Zulu sexuality education have been effective. I believe that indigenous knowledge systems in the South African context refer to a body of knowledge embedded in African philosophical thinking and social practices that have evolved over thousands years. Indigenous knowledge systems acknowledge the rich history and heritage of the people as important contributors to nurturing the values and norms in society, and so form the basis of education for the people. I believe that our indigenous knowledge systems according to the dictates of rites and rituals observed by our forefathers can play a major role in the (sexuality) education of our youth, and can optimise our efforts to fight against the HIV and AIDS pandemic. This study focuses on the adolescent stage. Adolescence is a phase of discovery and experimentation in which young people develop new feelings, which (coupled with physical maturing) lead to exploring new behaviors and relationships, including sexual behaviours and sexual relationships. Therefore, I believe that adolescents should be targeted because they are just beginning to face social situations in which their decisions and actions about their sexual behaviours and sexual relationships will determine their future. In addition, adolescents are – or should be – school going, so they can be influenced by what is in their school curriculum. I have made suggestions about how the Life Orientation Grades 10—12 curriculum can be used to include traditional sexuality education for this purpose. In doing so, I do not suggest that all South African school going teenagers should perform the traditional Zulu rituals, but I am suggesting that the revival and adaption of traditional modes of sexuality education in all cultures could be helpful in the fight against the HIV and AIDS pandemic. I use the Zulu traditions because they are the traditions with which I am familiar. I have carried out this study to promote the use of Zulu traditional sexuality education to curb the rate of HIV infection among young Zulu people. I believe that this traditional method, if it is used optimally, can reduce the rate of infection and the speed of mortality, as well as the problem of early pregnancy among our Zulu youth, in South Africa.

scholarly journals Indigenous knowledge in the life sciences classroom: Science, pseudo-science or a missing link?

2012 ◽  
Vol 31 (1) ◽  
Author(s):  
Josef J. De Beer ◽  
Ben-Erik Van Wyk
Keyword(s):  
Indigenous Knowledge ◽  
South African ◽  
Life Sciences ◽  
Qualitative Inquiry ◽  
Knowledge Systems ◽  
Pedagogical Content ◽  
Indigenous Knowledge Systems ◽  
The Status ◽  
Classroom Science ◽  
Scientific Fields

Although the life sciences curriculum asks for the inclusion of indigenous knowledge systems in the classroom, it is either done very superficially by only providing an example or two, or ignored completely. This mixed-methods study (with emphasis on the qualitative inquiry) on the status of indigenous knowledge in the life sciences classroom in Gauteng and Limpopo, once again echoed what Rogan and Grayston (2003) reported: the South African curriculum process focuses too much on the what (the curriculum itself) at the expense of the how (the implementation of the curriculum). Although the progressive curriculum makes it clear that indigenous knowledge should be addressed, it provides very little guidance to teachers on how this should be done. Two problems are highlighted in this article: teachers’ lack of pedagogical content knowledge in addressing indigenous knowledge systems, as well as their poor understanding of the nature of science. A teacher’s social responsibility also entails making learners aware of the cultural and practical value of indigenous knowledge, and stimulating learners’ interest in scientific fields such as ethnobotany and chemotaxonomy.

scholarly journals Akan Indigenous Knowledge Systems and the Christian Faith in Ghana: A Review of the Major Works of Robert Rattray

2021 ◽  
pp. 107-119
Author(s):  
Kwabena Opuni-Frimpong
Keyword(s):  
Indigenous Knowledge ◽  
Cultural Values ◽  
Belief Systems ◽  
Knowledge Systems ◽  
Christian Faith ◽  
Critical Examination ◽  
The People ◽  
Indigenous Knowledge System ◽  
Indigenous Knowledge Systems ◽  
Set Up

The Western missionaries’ attitude towards Asante indigenous belief systems created the impression that Christianity was unable to live side by side with Asante indigenous knowledge systems. The missionaries ended up creating tension between the Christian faith and the pre-missionary cultural values. The indigenous knowledge systems that informed the world views of the people were not considered an integral part of the available resources for the shaping of the Asante Christian worldview. The Salem communities, for example, were set up to facilitate the disconnection of the new converts from their cultural past. This study is about the available pre-missionary Asante indigenous knowledge systems that Robert Sutherland Rattray after thorough studies published and made available to facilitate all aspects of the Asante life especially interpretation and transmission of the Christian faith. With a critical examination of the various major works of Robert Rattray and observation of Asante cultural and Christian activities, the study identified some specific areas that the Asante indigenous knowledge systems have lived side by side with the Christian faith. The study concludes with a call for respect, pride and intentional exploration into the indigenous knowledge systems to serve the Asante and other Akan Christian needs. Keywords: Robert Sutherland Rattray, Indigenous Knowledge System, Christian Faith, Asante, Cultural Values.

scholarly journals Identity Reconstruction of the Great Zimbabwe National Monument: An Indigenous Knowledge Systems Perspective

2019 ◽  
Vol 45 (2) ◽  
Author(s):  
Temba T. Rugwiji
Keyword(s):  
Identity Formation ◽  
Indigenous Knowledge ◽  
Knowledge Systems ◽  
National Monument ◽  
Body Of Knowledge ◽  
The People ◽  
Great Zimbabwe ◽  
Indigenous Knowledge Systems ◽  
Research Findings ◽  
The One

Various theories have been advanced on the identity of the people who built the Great Zimbabwe National Monument (GZNM). On the one hand, some ancient Mediterranean communities (Lebanese and Phoenicians) are associated with the construction of GZNM. On the other hand, some archaeological discoveries have claimed that the unique architecture could be assigned to King Solomon and Queen of Sheba, suggesting a religious/biblical basis regarding the construction of the structures. In some instances, those in favour of local indigenous knowledge systems (IKS) argue that the Shona people of the Rozvi dynasty in Zimbabwe were the architects of the magnificent structure. Despite voluminous literature published to date, including more recent contributions, consensus has not been reached on the identity of the people who constructed GZNM. From an IKS perspective, this study attempts to reconstruct an identity formation surrounding GZNM by exploring some similarities in terms of cultural customs between the Ancient Mediterranean World (AMW) and the Shona people of Zimbabwe. The aim of such an investigation is to search for some certainty about the identity of the people who built GZNM. The research findings will complement and contribute to the existing body of knowledge about GZNM.

scholarly journals Cosmovision and African conservation philosophy: indigenous knowledge system perspective

2016 ◽  
Vol 7 (4) ◽  
pp. 25-33
Author(s):  
Sivave Mashingaidze
Keyword(s):  
Indigenous Knowledge ◽  
Jel Classification ◽  
Knowledge Systems ◽  
Colonial Era ◽  
System Perspective ◽  
Success Stories ◽  
The People ◽  
Indigenous Knowledge Systems ◽  
Colonial Legacies ◽  
High Crime

Cosmovision is the worldview of a society that is deeply imbedded in the way in which that society is organized and evolves over time. It is a society’s attempt to explain and better understand all that surrounds it, including its place within the cosmos, or universe and how it conserves it environment. In Africa, like elsewhere, indigenous knowledge systems (IKSs) were used to administer peace, harmony, and order amongst the people and their physical environment. However, with the advent of colonialism in Africa, IKSs were not only marginalized, but demonized leaving their potentials for establishing and maintaining a moral, virtuous society, unexploited. It is in this light that this article argues for a correction to the vestiges of colonialism. The article adopts examples of IKS success stories in pre-colonial era showing the beauty of the undiluted African indigenous knowledge systems and their potential for establishing a moral, virtuous society. To this end, the article argues that Africa, today, is in the grips of high crime rates, serious moral decadence, and other calamities because of the marginalization, false, and pejorative label attached to the African IKSs. This article criticizes, pulls down, and challenges the inherited colonial legacies, which have morally and socially injured many African societies. Keywords: cosmovision, indigenous, knowledge, conservation, philosophy, taboos. JEL Classification: D83, O13, O15

scholarly journals Dancing with Mountains

2020 ◽  
Vol 24 ◽  
Author(s):  
Malika Lueen Ndlovu
Keyword(s):  
Indigenous Knowledge ◽  
South African ◽  
Knowledge Systems ◽  
Or Education ◽  
Indigenous Knowledge Systems ◽  
The Face

Poetry informed by indigenous knowledge systems, whether written, spoken or heard, offers ideal pathways for healing and transformation. Being “medicine” in the broadest non-clinical sense, it is deeply restorative as activism, as caregiving practice and as balm in the face of relentless assaults on our bodies and beings. This I exemplify in my own work alongside a range of South African poets and poetry educators, authors, healers and (arts and/or education) activists with the hope of inspiring further research and documentation of such work.

scholarly journals Dewesternising the South African social security law: a leap towards an Afrocentric legal curricular

De Jure ◽  
2021 ◽  
Vol 54 ◽  
Author(s):  
Shelton Tapiwa Mota Makore ◽  
Nombulelo Lubisi
Keyword(s):  
South Africa ◽  
Social Security ◽  
Indigenous Knowledge ◽  
South African ◽  
Third World ◽  
Legal Education ◽  
Knowledge Systems ◽  
The South ◽  
Indigenous Knowledge Systems

SUMMARY Recent calls to dewesternise the curricular are especially pertinent to the teaching of Social Security Law in South Africa, which has traditionally been dominated by the Eurocentric canon. This article argues that South African Social Security Law is a western-centric phenomenon and dewesternising it is necessary for the decolonisation of legal education. On this score, it provides a critique of the South African Social Security Law in search of pragmatic ideas that can advance the project of decolonising it and creating Third World perspectives. The article unsettles the dominant Eurocentric model on the origin of South Africa Social Security Law which marginalise the role that indigenous knowledge play in the development of this area of law. It argues that placing indigenous knowledge systems on the epicentre of the historiography of teaching South African Social Security Law will lead to some epistemic disruption of the current historic paradigm, a project necessary for the decolonisation of the legal mind and intellectual landscape. The article re-contextualising the orthodox social security theory in the historical scene of colonial and post-era; constructing alternative social security historiography; offering an Africanised dialogue on the origins of the informal strands of social security law; the elaboration of alternative methodologies of actualising the constitutionally protected right to have access to social security. The paper also contends with concepts and ideas such as the deemed trans-colonial importation of social security origins, decolonial philosophy as an epoch of transforming legal education in the context of South African Social Security Law.

scholarly journals Indigenous Knowledge Systems in Environmental Governance in Canada

2021 ◽  
Vol 5 (1) ◽  
Author(s):  
Deborah McGregor
Keyword(s):  
Indigenous Knowledge ◽  
Environmental Governance ◽  
Knowledge Systems ◽  
Way Of Life ◽  
Limited Success ◽  
The People ◽  
Indigenous Knowledge Systems ◽  
Key Issues ◽  
Effective Inclusion ◽  
Effective Models

This contribution addresses key issues around the application of Indigenous knowledge in contexts where such knowledge is neither generated nor held (academy, industry, governments, etc.). Effective models for the ethical incorporation of Indigenous knowledge into environmental governance in Canada have remained elusive despite decades of attempts. The predominant research paradigm of “incorporating” Indigenous knowledge into environmental governance is one of extraction by the external interests who seek to include specific aspects of such knowledge in their undertakings. This approach continues to fail because Indigenous knowledge exists as an integral component of Indigenous Knowledge Systems (IKS). It is often hollow and potentially damaging to consider any knowledge without understanding the societal systems and peoples that produced it. Indigenous knowledge is not just “knowledge” (a noun) but a way of life, something that must be lived (a verb) in order to be understood.  Indigenous knowledge is inseparable from the people who hold and live this knowledge. Although government policy and legislation have evolved in attempts to treat Indigenous knowledge more holistically, the overriding paradigm of extraction remains essentially unchanged.  Even the most recent frameworks will meet with limited success as a result. Appropriate and effective inclusion of Indigenous knowledge requires recognition of the systems that support it, which in turn necessitates support for Indigenous self-determination.   

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