Journal articles: 'Indigenous knowledge systems (IKS)'

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Neethling, Bertie. "Xhosa Onomastics as Part of Indigenous Knowledge Systems (IKS)." Names 62, no. 4 (October 2014): 218–28. http://dx.doi.org/10.1179/0027773814z.00000000092.

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Mbewe, Mabvuto, A. Phiri, and N. Siyambango. "Indigenous Knowledge Systems for Local Weather Predictions: A Case of Mukonchi Chiefdom in Zambia." Environment and Natural Resources Research 9, no. 2 (March 30, 2019): 16. http://dx.doi.org/10.5539/enrr.v9n2p16.

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The purpose of the study was to unravel constituents of the indigenous knowledge systems (IKS) and appreciate people’s experiences in predicting the weather in daily undertakings. The objectives of the study were; to identify factors or systems used, establish the knowledge used in predicting the weather and compare the indigenous and current scientific method of predicting the weather. Qualitative and quantitative research designs were used. Primary data was collected through semi structured, face-to-face and in-depth interviews. This was complemented by secondary data collected through desk reviews of relevant published materials. The findings reveal that indigenous knowledge systems have been employed by people of Mukonchi chiefdom since time immemorial. There has also been reliance on IKS to make decisions pertaining to livelihoods such as agricultural activities. However, IKS in the area remains undocumented. Observation of several occurrences in combination or singularly relating to plants, animals, insects and astronomical events were factors of significant importance in the knowledge of weather extrapolation. Elements such as age, frequency of use of the IKS and level of education were seen to be of momentous prominence in utilisation of the indigenous knowledge as modern means of weather forecasting which are applicable to local community environment.

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Tanyanyiwa, Vincent Itai. "Indigenous Knowledge Systems and the Teaching of Climate Change in Zimbabwean Secondary Schools." SAGE Open 9, no. 4 (July 2019): 215824401988514. http://dx.doi.org/10.1177/2158244019885149.

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Indigenous African education grew out of the immediate environment, real or imaginary, where people had knowledge of the environment. Indigenous education inculcated a religious attitude that imbued courtesy, generosity, and honesty. At colonization, Africans were thought of as primitive although they had their own systems, contents, and methods of education. Colonialism signified the decline in the importance of indigenous knowledge systems (IKS). By shifting focus in the core curriculum from teaching/learning based on Western science to teaching/learning through IKS as a foundation for all education, it is anticipated that all forms of knowledge, ways of knowing, and world views be acknowledged as equally valid, adaptable, and complementary to one another in equally valuable ways. The uniqueness of indigenous people and their knowledge is inextricably connected to their lands, which are situated primarily at the social-ecological margins of human habitation such as tropical forests and desert margins. It is at these margins that the consequences of climate change manifest themselves in the following sectors: agriculture, pastoralism, fishing, hunting and gathering, and other subsistence activities, including access to water. Government policies in Zimbabwe often limit options and thus undermine indigenous peoples’ efforts to adapt. IKS is very important for community-based adaptation and mitigation actions in the agricultural sector for maintenance of resilience of social-ecological systems at a local level. This article, through interviews, document analysis, and personal observations, proposes that it is best for Zimbabwe to develop her own climate change curricula and modes of delivery that incorporates IKS.

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Mafongoya, Owen, Paramu Leslie Mafongoya, and Maxwell Mudhara. "Using Indigenous Knowledge Systems in Seasonal Prediction and Adapting to Climate Change Impacts in Bikita District in Zimbabwe." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 21, no. 1 (April 18, 2021): 195–209. http://dx.doi.org/10.1177/0972558x21997662.

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The use of indigenous knowledge systems (IKS) in seasonal forecasting and adaptation to devastating vagaries of climate change has gained attention in academic discourses. The debates opened contrasting views with the first over-romanticizing IKS’ potentials, while the other arguing that it has many setbacks. In this study, we interrogated IKS’ roles in seasonal forecasting and chances of informing adaptation among poorly resourced smallholder farmers in ward 24, Bikita. Using focus group discussions, in-depth interviews, and key informant interviews, we identified diverse indigenous indicators and interrogated how they subsequently inform adaptation. We noted that IKS is important in providing seasonal forecasting information, which is critical in making decisions in planning, designing cropping calendars, offering early warnings, as well informing preparedness against disasters. However, we also noted that IKS is under threat from Western education, Christianity, scientific seasonal forecasting (SSF), and climate change. These factors are challenging and reducing IKS’ reliability and hence increasing its susceptibility to disappearance. We concluded that IKS can be resuscitated if included in science education and policy frameworks. We recommended governments to formulate policy frameworks, which allow it to work well with SSF in reducing poorly resourced smallholder farmers’ vulnerability to climate change disasters.

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Mugambiwa, S. S., and J. C. Makhubele. "Indigenous knowledge systems based climate governance in water and land resource management in rural Zimbabwe." Journal of Water and Climate Change 12, no. 5 (February 5, 2021): 2045–54. http://dx.doi.org/10.2166/wcc.2021.183.

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Abstract This paper interrogates indigenous knowledge systems (IKS) based climate governance in water and land resource management in under-resourced areas of Zimbabwe. Water and land resources are fundamental for smallholder farmers and their productivity. The concept of IKS plays a significant role in climate change adaptation in Zimbabwe's rural communities. Climate change has a considerable influence on the success of agricultural production in the rural communities of Zimbabwe. Hence, it becomes fundamental to assess the community-based methods of climate governance. Qualitative multiple case study exploratory designs were employed with data collected through individual interviews with smallholder farmers, and thematic content analysis was used to analyse data. This study found that enhancing and embracing IKS is of paramount importance for inclusion in local-level strategies in the development process with special reference to climate governance in water and land resource management, particularly in under-resourced communities. It also established that the use of IKS enhances communities' adaptive capacity and it should not be conducted at the expense of scientific methods but rather should be employed in order to complement the existing scientific global knowledge systems.

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Balogun, Tolulope, and Trywell Kalusopa. "A framework for digital preservation of Indigenous knowledge system (IKS) in repositories in South Africa." Records Management Journal 31, no. 2 (June 16, 2021): 176–96. http://dx.doi.org/10.1108/rmj-12-2020-0042.

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Purpose The purpose of this study is to assess the digital preservation policies and plans for long-term digital preservation in selected repositories in South Africa, with a view to develop a digital preservation framework for the preservation of Indigenous knowledge system (IKS) in South Africa. Design/methodology/approach Through the multiple case study research design, data was obtained from eight respondents in four Indigenous Knowledge Systems Documentation Centers (IKSDCs) in institutions that are part of the National Recordal Systems (NRS) initiative across four provinces in South Africa using in-depth face-to-face interviews. Data collected was also supplemented with the content analysis of several policy documents in South Africa. Findings The findings reveal that there are no digital preservation policies in place in the institutions, especially long-term digital preservation for IKS. However, some of the institutions are formulating policies that will include the management of IKS collected in the institutions. This study also reveals that digital curation, policy formulation and disaster preparedness plans to some extent are measures said to be in place for the digital preservation of IKS. Research limitations/implications This study focuses mainly on the NRS initiative in South Africa. Indigenous Knowledge (IK) related to traditional medicine, traditional plants and food are currently being digitized at the IKSDCs by IK recorders. This study will help in ensuring that the South African Government’s effort and investment in digitizing IKS and making them accessible online is not wasted. This study will help mitigate the risk of damage and alteration over time, either deliberately or in error. Originality/value This study fills a gap in the literature on the digitization and digital preservation of IKS from the context of the NRS project in South Africa. Very few studies have been carried out on the digital preservation of IKS in Africa. This study also proposed a framework for the digital preservation of IKS in South Africa.

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Mashingaidze, Sivave. "Cosmovision and African conservation philosophy: indigenous knowledge system perspective." Environmental Economics 7, no. 4 (December 9, 2016): 25–33. http://dx.doi.org/10.21511/ee.07(4).2016.03.

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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

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Pérez and Smith. "Indigenous Knowledge Systems and Conservation of Settled Territories in the Bolivian Amazon." Sustainability 11, no. 21 (November 1, 2019): 6099. http://dx.doi.org/10.3390/su11216099.

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Landscapes settled by indigenous communities represent nuanced inter-relationships between culture and environment, where balance is achieved through Indigenous Knowledge Systems (IKS). Through IKS, native peoples worldwide live, farm, and consume resources in a manner that is responsive to natural systems and, as such, their lands present less deforestation and more sustainable production per capita than is exhibited by non-indigenous practices. In Bolivia, the Origin Farmer Indigenous Territory (TIOC) communities of Yaminahua-Machineri and Takana-Cavineño, located in the North Amazon, are facing external threats of non-indigenous anthropogenic land use change, such as road-building and industrial-scale resource extraction. In order to understand the potential environmental and cultural loss to these territories, the present work seeks to determine the present, base-line conservation state within these Bolivian communities, and forecast land use change and its consequences until the year 2030. This was undertaken using a three-stage protocol: (a) the TIOC communities’ current forest-based livelihoods, characteristics and management were determined using on-site observation techniques and extensive literature review; (b) the historical land use change (LUC) from natural vegetation to anthropogenic use was estimated using multitemporal satellite imagery; and, finally, (c) geographically explicit non-indigenous anthropogenic land-use change threat was extrapolated until 2030 using the GEOMOD modeler from the TerraSet software. Preliminary results show that both TIOCs case-sites are fairly conserved due to their forest dependence. However, deforestation and degradation could be evidenced, particularly within TIOC areas not officially recognized by the central government, due to pressures from surrounding, new non-indigenous settlements, road infrastructure, connection to markets, and the threat of the oil exploitation. Projected LUC suggest serious threats to the unrecognized TIOC areas if community governance is not reinforced, and if extractivist and non-indigenous development patterns continue to be promoted by state and central government.

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Hari, Chiedza Angela. "The Relevance of Indigenous Knowledge Systems in Local Governance toward Environmental Management for Sustainable Development: A Case of Bulawayo City Council, Zimbabwe." Quest Journal of Management and Social Sciences 2, no. 1 (May 19, 2020): 81–92. http://dx.doi.org/10.3126/qjmss.v2i1.29024.

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Background: Inspired by Bertalanffy (1954)’s Systems Theory, this study sought to establish the relevance of Indigenous Knowledge Systems (IKS) in local governance. Regardless of the overwhelming research on IKS, less attention has been put on its relevance to m.odern service delivery and seems to have lost its impact in influencing decision making. It was at the centre of this study,, therefore, to establish the relevance of IKS in local governance and establish the interconnectedness among local governance, IKS and environmental management for sustainable development. Predominantly, it focused on how IKS can be utilised as an integral system that contributes to the effective management of natural environment in urban cities, precisely Bulawayo Objective: The study strived towards contributing to the localisation of the Sustainable Development Goals within the Zimbabwean context in the best interest of the furtherance of sustainable cities for development with IKS at the centre of it all. Methods: Informed by the ontological interpretivist approach, this study adopted mixed methods of collecting data from 90 randomly selected residents of Bulawayo, three Environmental Management Agency officers and three Bulawayo City Council employees. Findings: One of the major findings was that IKS is silent in urban areas compared to the rural because of (although not limited to) a) lack of historical and sacred sites, b) ignorance of theexistence of IKS and c) adoption of technology. Referring to how IKS has been effectively utilised in the rural set up, this paper strongly believed that IKS as a system has an important role to play in this development discourse. Conclusions and Recommendations: Research should focus on the applicability of IKS in urban set up especial on its applicability to other environmental management aspects such as pollution and waste management. Implications: There must also be adequate transmission of information using proper channels for affirmation of IKS especially to the young generation and stakeholders should work together for sustainable management of the environment.

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Du Plessis, Hester, and Gauhar Raza. "Indigenous culture as a knowledge system." Tydskrif vir Letterkunde 41, no. 2 (April 20, 2018): 85–98. http://dx.doi.org/10.4314/tvl.v41i2.29676.

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Complex concepts such as cultural identity, gender issues and the effects of colonialism, politics, and power structures on societies form part of the debate around indigenous culture as a knowledge system. This article makes a contribution to the debate by addressing cultural issues encountered during a cross-cultural research project based in India and South Africa. The authors reflected on some of the conceptual issues they grappled with during their research. The project involved the documentation, study and understanding of the extent in which indigenous knowledge systems (IKS) and modern technologies were utilised in the traditional manufacturing processes of artisans in general and potters in particular. The roles and functions of IKS as used during the production of artefacts were included in the study. This perspective was coupled with a study on the artisans' attitude towards and understanding of science (PAUS) while conducting their traditional technological processes. The combined approach provided a method that allowed researchers to develop interventions that capitalised on existing skills, practices and social relationships rather than undermining them, thus contributing to their sustainability. The project, at the same time, focussed on redefining the characteristics of "knowing" (of knowledge) as not just a mere contemplative gaze, but also as a practical activity. By focusing on artisans, the question of knowledge was placed in the two spheres of knowledge production: "theory" (epistemology) and "practice". This approach attempted to address and discuss some academic notions based on culture; including a variety of aspects that broadly constitute the "concept" of culture. As these notions continuously alter with changing academic insights they are constantly re-defined by academics and researchers.

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Toms, Rob. "the Sustainable Harvesting of Edible Insects in South Africa, with Reference to Indigenous Knowledge, African Science, Western Science and Education." Australian Journal of Indigenous Education 36, S1 (2007): 145–54. http://dx.doi.org/10.1017/s1326011100004828.

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AbstractIn our ongoing research on edible insects in the Limpopo Province of South Africa, we have found evidence of the unsustainable harvesting of edible insects and the food plants of certain insects. The decline in the edible insect industry, together with the need for food security provides a strong incentive to investigate possible causes of problems using different knowledge systems. Any solution to these problems needs to take Indigenous Knowledge Systems (IKS) into account if it hopes to be successful and sustainable. We have found that different communities have different explanations for the same phenomena. Some of these explanations correspond with the explanations for the same phenomena in Western science. Where areas of overlap between IKS and Western science exist, these can be used in education in such a way that recommendations for sustainable harvesting can be developed with reference to African science. In this process, the area of overlap between the systems may grow as information from one system is incorporated in another. In this contribution the overlapping roles of IKS, African science and Western science are explored in the teaching of the sustainable harvesting of Indigenous resources for food security and conservation. This creates opportunities to teach relevant science in such a way that the concerned communities can benefit through better food security and the conservation of culturally important plants and animals.

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Gwenzi, Juliet, Emmanuel Mashonjowa, Paramu L. Mafongoya, Donald T. Rwasoka, and Kees Stigter. "The use of indigenous knowledge systems for short and long range rainfall prediction and farmers’ perceptions of science-based seasonal forecasts in Zimbabwe." International Journal of Climate Change Strategies and Management 8, no. 3 (May 16, 2016): 440–62. http://dx.doi.org/10.1108/ijccsm-03-2015-0032.

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Purpose This paper aims to document indigenous knowledge systems (IKS) used for short- and long-range rainfall prediction by small holder farmers in three communities of Guruve District, in north-eastern Zimbabwe. The study also investigated farmers’ perceptions of contemporary forecasts and the reliability of both IKS and contemporary forecasts. Design/methodology/approach Data were collected among small holder farmers in Guruve District using household interviews and focus group discussions in three wards in the district, grouped according to their agro-climate into high and low rainfall areas. To get an expert view of the issues, key informant interviews were held with key agricultural extension personnel and traditional leaders. Findings Results obtained showed show high dependence on IKS-based forecasts in the district. Over 80 per cent of the farmers used at least one form of IKS for short- and long-range forecasting, as they are easily understood and applicable to their local situations. Tree phenology, migration and behaviour of some bird species and insects, and observation of atmospheric phenomena were the common indicators used. Tree phenology was the most common with over 80 per cent of farmers using this indicator. While some respondents (60 per cent) viewed forecasts derived from IKS as more reliable than science-based forecasts, 69 per cent preferred an integration of the two methods. Originality/value The simplicity and location specificity of IKS-based forecasts makes them potentially useful to smallholder farmers, climate scientists and policymakers in tracking change in these areas for more effective climate change response strategies and policymaking.

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Mugambiwa, Shingirai Stanley, and Joseph Rudigi Rukema. "Rethinking indigenous climate governance through climate change and variability discourse by a Zimbabwean rural community." International Journal of Climate Change Strategies and Management 11, no. 5 (November 18, 2019): 730–43. http://dx.doi.org/10.1108/ijccsm-11-2018-0074.

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Purpose The purpose of this paper is to assess indigenous climate governance through climate change and variability discourse by a rural Zimbabwean community. In Zimbabwe, climate governance has largely been presented from a political angle as indicated in the current climate governance structure. Apparently, the structure does not directly involve rural communities who at the same time suffer the most from the effects of climate change. Hence, the study intends to demonstrate that the manner in which humans perceive climate change influences their responses and actions vis-à-vis climate governance. Design/methodology/approach This qualitative study used 20 participants from a rural community in Zimbabwe. Their experiences were used as lances through which indigenous climate governance could be envisioned and executed. In-depth interviews were used to collect data and thematic content analysis was used to analyse data. Findings The study found that climate change perceptions and observations of weather conditions informs the community’s decisions on how to adapt to the impacts of climate change vis-à-vis indigenous knowledge systems (IKS) climate governance. The study also proposed a paradigm shift from a Western-oriented climate governance structure that currently exists in Zimbabwe to an indigenous model through a proposed IKS governance structure. This was considered significant because of the fact that it closely accommodates the community based on their lifestyle. Originality/value The study proposes a paradigm shift from a Western-oriented climate governance structure that currently exist in Zimbabwe to an indigenous model through a proposed IKS governance structure. This is arrived at by assessing climate change perceptions, narratives and experiences by community members. This is of particular importance because a few scholars have explored climate governance via IKS.

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Emmanuel, Patroba Mhache. "The contribution of Indigenous Knowledge Systems (IKS) on food security in Mbokomu ward, Kilimanjaro Region, Tanzania." African Journal of Environmental Science and Technology 12, no. 3 (March 31, 2018): 96–105. http://dx.doi.org/10.5897/ajest2017.2435.

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Mbah, Marcellus, Sandra Ajaps, and Petra Molthan-Hill. "A Systematic Review of the Deployment of Indigenous Knowledge Systems towards Climate Change Adaptation in Developing World Contexts: Implications for Climate Change Education." Sustainability 13, no. 9 (April 25, 2021): 4811. http://dx.doi.org/10.3390/su13094811.

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Countries in the developing world are increasingly vulnerable to climate change effects and have a lesser capacity to adapt. Consideration can be given to their indigenous knowledge systems for an integrated approach to education, one which is more holistic and applicable to their context. This paper presents a systematic review of the indigenous knowledge systems (IKSs) deployed for climate change adaptation in the developing world and advances implications for climate change education. A set of inclusion criteria was used to screen publications derived from two databases and grey literature searches, and a total of 39 articles constituted the final selection. Postcolonial theory’s lens was applied to the review of the selected publications to highlight indigenous people’s agency, despite IKSs’ marginalization through colonial encounters and the ensuing epistemic violence. The categories of social adaptation, structural adaptation, and institutional adaptation emerged from the IKS-based climate change adaptation strategies described in the articles, with social adaptation being the most recurrent. We discussed how these strategies can be employed to decolonise climate change education through critical, place-based, participatory, and holistic methodologies. The potential outcome of this is a more relatable and effective climate change education in a developing world context.

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Banda, Dennis, and Mulenga Kapwepwe. "The influence of rurality and its indigenous knowledge on teaching methods in higher education – lessons from Ukulange Mbusa of the Bemba people of Zambia." Scholarship of Teaching and Learning in the South 4, no. 2 (September 28, 2020): 197. http://dx.doi.org/10.36615/sotls.v4i2.148.

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This study was on the influence of rurality and its Indigenous Knowledge Systems (IKS) with reference to the Ukulange Mbusa (UM) ceremony of the Bemba people of the Northern Zambia. Rurality is a demographic and a social category and implies distance from urban centres, sparse population, lack of amenities, infrastructure and sometimes social deprivation. A lot of forms of indigenous knowledge are imparted on learners from rural areas before they join universities and meet other knowledge systems. The study tried to establish if some learning and teaching approaches, methods and techniques used in such traditional ceremonies and settings could influence the teaching and learning in higher learning institutions. Interviews, Focus Group Discussions (FGD), and documents analysis were used to collect data. The sample was drawn from traditional chiefs, women counsellors (alangizi) and university students initiated in the Ukulange Mbusa ceremony. Findings of the study are that the positive influences of rurality and their forms of indigenous knowledge are often minimised, misunderstood, ignored, viewed as backward, local, native, and therefore not suitable for use in higher learning institutions. However, this study argues that progressive indigenous forms of knowledge must be hybridized with the university ones, save negative ones such as those fuelling early marriages. Keywords: Indigenous knowledge, Rurality, Folklore, Culture, ZambiaHow to cite this article:Banda, D. & Kapwepwe, M. 2020. The influence of rurality and its indigenous knowledge on teaching methods in higher education – lessons from Ukulange Mbusa of the Bemba people of Zambia. Scholarship of Teaching and Learning in the South. 4(2): 197-217. https://doi.org/10.36615/sotls.v4i2.148.This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/

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Carm, Ellen. "Inclusion of Indigenous Knowledge System (IKS) – A Precondition for Sustainable Development and an Integral Part of Environmental Studies." Journal of Education and Research 4, no. 1 (July 6, 2014): 58–76. http://dx.doi.org/10.3126/jer.v4i1.10726.

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UNESCO (2005) launched the Decade of Education for Sustainable Development, 2005-2014, and as we now proceed into the final year of that decade there is a time for asking whose development? That question heavily relies upon what type of education, which again leads to aspects concerning epistemological lenses. I am using my experiences and research from two totally different assignments; an evaluation of a post-literacy and skills program in rural Laos, and the other aimed at developing and implementing a localized approach to HIV/AIDS education in Zambia. The outcomes from the two interventions revealed that in order to initiate and sustain change and development, it was crucial to ensure the inclusion and merger of multiple knowledge systems, science and traditional knowledge. That requires a focus on how. In other words, the processes we put in place to ensure the recognition and merger of different epistemologies are crucial to ensure sustained local development.The paper briefly discusses key concepts related to multiple knowledge systems, education for sustainable development, and different conceptualization of learning and teaching methods, and explores how environmental education can contribute to sustainable development. The last section illustrates how expansive learning can be applied as a method and a tool to analyze the processes at stake, and outcomes of participatory and inclusive interventions. The paper elaborates on the methodology and shows how a multi-voiced approach can bridge the gap between different epistemologies, e.g. Indigenous Knowledge and Western Knowledge, create space for interaction and negotiations among a diverse group of stakeholders and actors to reach to the local innovations and development activities.DOI: http://dx.doi.org/10.3126/jer.v4i1.10726Journal of Education and Research, March 2014, Vol. 4, No. 1, pp. 58-76

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Bamigboye, E. O., and F. A. Kuponiyi. "The Characteristics of Indigenous Knowledge Systems (IKS) Influencing Their Use in Rice Production by Farmers in Ekiti State, Nigeria." Agricultural Journal 5, no. 2 (February 1, 2010): 74–79. http://dx.doi.org/10.3923/aj.2010.74.79.

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Cocks, Michelle L., Jamie Alexander, and Tony Dold. "Inkcubeko Nendalo: A Bio-cultural Diversity Schools Education Project in South Africa and its Implications for Inclusive Indigenous Knowledge Systems (IKS) Sustainability." Journal of Education for Sustainable Development 6, no. 2 (September 2012): 241–52. http://dx.doi.org/10.1177/0973408212475232.

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Owusu-Mensah, James, and Kofi Poku Quan Baffour. "Demystifying the Myth of Mathematics Learning At the Foundation Phase: The Role of Akan Indigenous Games (Challenges and Opportunities for Indigenous Knowledge Systems (IKS) in the Education System)." International Journal of Educational Sciences 8, no. 2 (February 2015): 313–18. http://dx.doi.org/10.1080/09751122.2015.11890253.

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Tondi, Pakiso. "The significance of indigenous knowledge systems (iks) for Africa’s socio-cultural and economic development in the dawn of the Fourth Industrial Revolution (4IR)." Journal of Gender, Information and Development in Africa S1, no. 1 (March 20, 2019): 235–41. http://dx.doi.org/10.31920/2050-4284/2019/s1n1a14.

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Odora Hoppers, Catherine. "THINK PIECE: Cognitive justice and integration without duress - The future of development education – perspectives from the South." International Journal of Development Education and Global Learning 7, no. 2 (November 1, 2015): 89–106. http://dx.doi.org/10.18546/ijdegl.07.2.08.

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In a time of unacceptable global injustice, growing inequalities in the distribution of power, accelerating climate change, and unwavering racism and social exclusion, we are today facing the biggest challenges of human history' (European Conference on Intercultural Dialogue in Development Education, 2008: 1). A favourable wind is blowing slowly and steadfastly from the South. No longer is the South an 'object' of inquiry (Bhaba, 1995; De Silva et al ., 1988; Prakash, 1995). The transition from bandit colonialism through the intricate systems of the modern triage society (Nandy, 1997; 2000) that is wired for Western cultural compliance is being challenged. We have to start 'rethinking thinking' itself from the constitutive rules: how paradigms are made; how rules are policed; how the architecture of modern institutions is fashioned to make them behave the way they do (Odora Hoppers, 2009b; Odora Hoppers and Richards, 2012). We have to raise the issue of the fate of the grass roots into the global arena, where ways of knowing and the issue of indigenous knowledge systems (IKS) can be given higher priority. By doing this, we join hands in articulating the defences of the mind and conceptual categories that the grass roots use to organize their thoughts and keep their actions alive, not just in the villages, but also in the public sphere. Turning the previously colonized into participants in a new moral and cognitive venture against oppression requires more than just periodic elections. The atrophy of human capabilities that has characterized human development in the context of both bandit colonialism and the modern triage society demands the development of a plurality of insights, of critical traditions, and a deepening of the tools for diagnosis, and hence the quality of prognosis.

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Brigg, Morgan. "Engaging Indigenous Knowledges: From Sovereign to Relational Knowers." Australian Journal of Indigenous Education 45, no. 2 (March 14, 2016): 152–58. http://dx.doi.org/10.1017/jie.2016.5.

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Increasing engagement with Indigenous knowledges (IKs) in mainstream tertiary educational institutions presents both ethico-political and epistemological challenges. This article engages these challenges by first cautioning against making wholesale distinctions between IKs and Western knowledges (WKs) and then examining the epistemological and politico-cultural entailments of the figure of the mainstream WK knower. Although the WK knower is typically cast as a sovereign being in command of knowledge, the practicalities of processes of knowing reveal the knower as at least partially relational. While the sovereign knower typically returns to his/her self in mainstream WKs, thereby disavowing or subsuming cultural others in ways that compromise serious engagement with IKs, relationality suggests more positive possibilities for becoming susceptible to Indigenous concerns and ways of knowing. This does not spell a relativist agenda. Rather, it shows that knowledge is established through relational processes and that WK knowers might better engage IKs by become less sovereign and more relational knowers.

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Dhal, Sunita. "Indigenous Agricultural Knowledge and Innovation." International Journal of Information Systems and Social Change 4, no. 3 (July 2013): 57–71. http://dx.doi.org/10.4018/jissc.2013070104.

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Study of indigenous knowledge has been a challenge, as it demands cross-cultural and inter-disciplinary understanding. Of late, contribution of IK to conservation of resources and solution science has been realised by academia and policy-makers, which is expanding the frontiers of knowledge use for innovation. Interface between science and indigenous knowledge system (IKS) is increasingly observed in the field of agriculture, simultaneously putting emphasis on knowledge transformation at institutional level. With this central argument, the paper discusses essentialities of IK as socio-cultural base of agricultural innovation. Indigenous knowledge’s engagement with innovation reflects the nature of preservation of IK within the discourse of technology transfer. Findings of the study suggest that empowerment of agricultural extension units is essential for preservation of knowledge and to facilitate reproduction of appropriate knowledge.

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Opoku, Maxwell Jnr, and Angela James. "PEDAGOGICAL MODEL FOR DECOLONISING, INDIGENISING AND TRANSFORMING SCIENCE EDUCATION CURRICULA: A CASE OF SOUTH AFRICA." Journal of Baltic Science Education 20, no. 1 (February 5, 2021): 93–107. http://dx.doi.org/10.33225/jbse/21.20.93.

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In Africa, Science education curricula have been instrumental in promoting Western worldviews as being universal. An educational transformation and decolonisation of the school curriculum is required. A focus on an African worldview and an integration of the local context and community-based information is necessary for survival, i.e., Indigenous Knowledge System (IKS). While IKS is enshrined in the schooling curriculum, Educators experience challenges with implementing it, because the pedagogical strategies have not been clearly described. An in-depth qualitative study was conducted with the Indigenous Knowledge (IK) holders of the Zulu cultural group and Senior High School (SHS) Science teachers to explore how IK on environmental sustainability could be taught in South African science classrooms. The research employed an interpretivist, multi-site ethnographic, qualitative approach, and naturalistic research style. In-depth interviews were used to generate data from the purposively selected community persons. The thematically analysed findings were used to develop a culturally specific pedagogical model on how to teach IK in science classrooms: touring cultural places; demystifying indigenous practices and perception; utilizing indigenous pedagogies; teaching wisdom behind indigenous practices etc. The research recommends that future studies be conducted on applying the model in different geographical and cultural schooling contexts. Keywords: context sensitive curricula, pedagogical strategies, South African curriculum, Western worldview

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Jimoh, Anselm Kole. "Reconstructing a Fractured Indigenous Knowledge System." Synthesis philosophica 33, no. 1 (November 6, 2018): 5–22. http://dx.doi.org/10.21464/sp33101.

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Afričko iskustvo kolonizacije zavijestilo je kulturu epistemološkog utišavanja afričke domorodačke epistemologije monokromatskom logikom zapadnog mišljenja. Sistematično je obezvrijedila afričke domorodačke sustave znanja time što je afrički intelektualni pogon predstavljala kao alogičan i ponekad primitivan. Odmah po kolonijalnom iskustvu, pokušaji nekih afričkih istraživača da utvrde dubinu afričkog obrazovanja razlomilo je afričke sustave znanja. Do toga je došlo jer su pokušali koristiti zapadnjačku logiku i modele kao paradigme za istraživanje, ispitivanje i ocjenjivanje afričke prakse znanja. U ovom istraživanju argumentiram za potrebu rekonstruiranja razlomljenog sustava afričkog domorodačkog znanja. Predstavit ću kako su sustavi afričkog domorodačkog znanja (AIKS), na što se u radu još referiram kao na afričku domorodačku epistemologiju, iskrivljeni i razlomljeni. Potom, predložit ću rekonstrukciju tako što ću artikulirati kako stječemo i ovjeravamo znanje u afričkoj domorodačkoj epistemologiji. Pod afričkom domorodačkom filozofijom podrazumijevam sustav istraživanja, razumijevanja, zaprimanja i označavanja afričke koncepcije zbilje koja je specifično afrička i filozofijska. S obzirom na to, primijenit ću filozofijsku metodologiju kritičke analize, evaluacije i rekonstrukcije u svrhu ocrtavanja pojmova domorodačkog sustava znanja (IKS), afričke domorodačke epistemologije, efekta kolonijalnog razlamanja, globalizacije te zapadnog uokvirenja sustava afričkog domorodačkog znanja. Donosim zaključak da je za rekonstruiranje afričke domorodačke epistemologije potrebno osloboditi je zapadnjačke paradigme procjenjivanja. Time bi se odrazio autentični uzorak afričke misli koji opisuje spoznavanje istinito za afričko iskustvo, kako u prošlosti tako i danas, bez da se drugi oblici spoznavanja podcjenjuju

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Mehdikhani, Rasoul, and Changiz Valmohammadi. "Strategic collaboration and sustainable supply chain management." Journal of Enterprise Information Management 32, no. 5 (September 4, 2019): 778–806. http://dx.doi.org/10.1108/jeim-07-2018-0166.

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Purpose The purpose of this paper is to investigate the impact of strategic collaboration (SC) on sustainable supply chain management (SSCM), considering the mediating role of internal knowledge sharing (IKS) and external knowledge sharing (EKS). Design/methodology/approach The study population consisted of experts associated with the supply chain in the automotive, food, clothing, pharmaceuticals and chemicals industries. After reviewing the literature, a conceptual framework was developed and applied using a structural equation modeling approach. In this study, samples with 271 observations were collected from manufacturing and servicing companies in Iran. Findings The results showed that SC in the supply chain has a positive impact on the IKS and EKS and SSCM. IKS and EKS have a positive impact on SSCM. Also, the results showed that IKS and EKS fully mediate in the relationship between SC and SSCM. Research limitations/implications This study has been done in the context of Iran, so caution should be taken to generalize the results. Originality/value The findings of the study contribute to the knowledge of the managers and policy makers in achieving SSCM. The results provide the important environmental and social concepts regarding the sustainability of supply chain using SC and IKS and EKS.

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Lawal, Ibraheem O., and Temitope O. Omogbene. "Nigerian polyherbal-based hydrotherapy: a panacea to infectious diseases." Herba Polonica 67, no. 2 (June 1, 2021): 65–79. http://dx.doi.org/10.2478/hepo-2021-0007.

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Summary A global society, including developed countries, continues to struggle with fatal diseases that are difficult to treat with Western medicine. A variety of infectious diseases have existed for ages, but in Africa they had been limited thanks to the Indigenous Knowledge System (IKS) prior to the introduction of cosmopolitan medicine. Influenza virus repression has been demonstrated by a number of herbal antivirals, yet the invaluable therapeutic potential of herbal medicine has been underestimated. Despite various reliable methods offered by Western medicine, the globally destructive COVID-19 pandemic requires a successful fight. The wisdom of African IKS used in tackling epidemics that have broken out in the past is brought to mind again. Pneumonia – a COVID-19 symptom, could be treated with polyherbal fomentation. Selected plants cultivated across Nigeria for hydrotherapy are under consideration to be used in proper doses. Given the potential associated with IKS, a multi-disciplinary approach involving experts in phytomedicine, ethnobotany, phytochemistry, plant physiology and ecology is necessary to unlock the therapeutic potential of traditional medicine.

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Felistus, Chipungu, Changadeya Wisdom, Ambali Aggrey, Saka John, Mahungu Nzola, and Mkumbira Jonathan. "Characterization of sweet potato accessions in Malawi using morphological markers and farmers indigenous knowledge system (IKS)." African Journal of Agricultural Research 12, no. 42 (October 19, 2017): 3088–98. http://dx.doi.org/10.5897/ajar2017.12642.

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Ulluwishewa, Rohana. "Indigenous Knowledge Systems for Sustainable Development." Journal of Sustainable Agriculture 3, no. 1 (May 14, 1993): 51–63. http://dx.doi.org/10.1300/j064v03n01_05.

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B. K. Baines, G. "Ecocolonialism and indigenous knowledge systems - comment." Pacific Conservation Biology 1, no. 2 (1994): 87. http://dx.doi.org/10.1071/pc940087.

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In the South Pacific islands it is unrealistic to approach biodiversity conservation without, at the same time, addressing the social and economic needs of those who have a customary association with the area concerned. Cox and Elmqvist (1993) have recognized this and pursued an innovative course of action for rainforest protection. Their disappointment at the loss of an opportunity for external assistance to Tafua villagers for rainforest conservation is understandable. It is important that the reasons for this missed opportunity be known and understood.

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Woodley, Ellen. "Indigenous ecological knowledge systems and development." Agriculture and Human Values 8, no. 1-2 (December 1991): 173–78. http://dx.doi.org/10.1007/bf01579672.

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Battiste, Marie, and Sa’ke’j Henderson. "Indigenous and Trans-Systemic Knowledge Systems." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 7, no. 1 (June 2, 2021): 1—xvi. http://dx.doi.org/10.15402/esj.v7i1.70768.

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This special issue addressing the theme of “Indigenous and Trans-Systemic Knowledge Systems” seeks to expand the existing methods, approaches, and conceptual understandings of Indigenous Knowledges to create new awareness, new explorations, and new inspirations across other knowledge systems. Typically, these have arisen and have been published through the western disciplinary traditions in interaction and engagement with diverse Indigenous Knowledge systems. Written by Indigenous and non-Indigenous scholars, and in collaborations, the contributions to this issue feature the research, study, or active exploration of applied methods or approaches from and with Indigenous Knowledge systems as scholarly inquiry, as well as practical communally-activated knowledge. These engagements between Eurocentric and Indigenous Knowledges have generated unique advancements dealing with dynamic systems that are constantly being animated and reformulated in various fields of life and experiences. While these varied applications abound, the essays in this issue explore the theme largely through scholarly research or applied pedagogies within conventional schools and universities. The engagement of these distinct knowledge systems has also generated reflective, immersive, and transactional explorations of how to foster well-being and recovery from colonialism in Indigenous community contexts.

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Cardullo, Mario W., and Andrew P. Sage. "Information, knowledge and systems management approaches for a new global reserve currency." Information Knowledge Systems Management 10, no. 1-4 (2011): 427–44. http://dx.doi.org/10.3233/iks-2012-0204.

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den Biggelaar, Christoffel. "Farming systems development: Synthesizing indigenous and scientific knowledge systems." Agriculture and Human Values 8, no. 1-2 (December 1991): 25–36. http://dx.doi.org/10.1007/bf01579654.

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Crevello, Stacy. "Dayak Land Use Systems and Indigenous Knowledge." Journal of Human Ecology 16, no. 1 (September 2004): 69–73. http://dx.doi.org/10.1080/09709274.2004.11905718.

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barnhardt, ray, and angayuqaq oscar kawagley. "chapter 16: Indigenous Knowledge Systems and Education1." Yearbook of the National Society for the Study of Education 107, no. 1 (April 2008): 223–41. http://dx.doi.org/10.1111/j.1744-7984.2008.00144.x.

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Green, Lesley. "Anthropologies of knowledge and South Africa's Indigenous Knowledge Systems Policy." Anthropology Southern Africa 31, no. 1-2 (January 2008): 48–57. http://dx.doi.org/10.1080/23323256.2008.11499963.

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Sibanda, Ethelia. "To What Extent Have Indigenous Knowledge Systems Been Affected by Modern Knowledge Systems?" Open Journal of Education 2, no. 1 (2014): 1. http://dx.doi.org/10.12966/oje.03.01.2014.

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Wilson, Patrick. "The barefoot expert: The interface of computerized knowledge systems and indigenous knowledge systems." Journal of the American Society for Information Science 45, no. 3 (April 1994): 220–21. http://dx.doi.org/10.1002/(sici)1097-4571(199404)45:3<220::aid-asi14>3.0.co;2-r.

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Menou, Michel J. "The Barefoot Expert: The Interface of Computerized Knowledge Systems and Indigenous Knowledge Systems." Information Processing & Management 31, no. 1 (January 1995): 153–55. http://dx.doi.org/10.1016/0306-4573(95)80028-r.

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Vermeylen, Saskia, George Martin, and Roland Clift. "Intellectual Property Rights Systems and the Assemblage of Local Knowledge Systems." International Journal of Cultural Property 15, no. 2 (May 2008): 201–21. http://dx.doi.org/10.1017/s0940739108080144.

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The mounting loss of the traditional knowledge of indigenous peoples presents environmental as well as ethical issues. Fundamental among these is the sustainability of indigenous societies and their ecosystems. Although the commercial expropriation of traditional knowledge grows, rooted in a global, corporate application of intellectual property rights (IPRs), the survival of indigenous societies becomes more problematic. One reason for this is an unresolved conflict between two perspectives. In the modernist view, traditional knowledge is a tool to use (or discard) for the development of indigenous society, and therefore it must be subordinated to Western science. Alternatively, in the postmodernist view, it is harmonious with nature, providing a new paradigm for human ecology, and must be preserved intact. We argue that this encumbering polarization can be allayed by shifting from a dualism of traditional and scientific knowledge to an assemblage of local knowledge, which is constituted by the interaction of both in a third space. We argue that IPR can be reconfigured to become the framework for creating such a third space.

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Tharakan, John. "Indigenous knowledge systems – a rich appropriate technology resource." African Journal of Science, Technology, Innovation and Development 7, no. 1 (January 2, 2015): 52–57. http://dx.doi.org/10.1080/20421338.2014.987987.

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Manyaka, Johannes. "Tracing a sound knowledge base from indigenous knowledge: The integration of indigenous and Western medical systems." South African Journal of African Languages 26, no. 2 (January 2006): 69–76. http://dx.doi.org/10.1080/02572117.2006.10587270.

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Cardullo, Mario W., and Andrew P. Sage. "Development of a mission statement for information and knowledge architectures for systems management of a global reserve currency." Information Knowledge Systems Management 11, no. 3,4 (2012): 297–319. http://dx.doi.org/10.3233/iks-2012-0212.

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Arsenault, Rachel, Carrie Bourassa, Sibyl Diver, Deborah McGregor, and Aaron Witham. "Including Indigenous Knowledge Systems in Environmental Assessments: Restructuring the Process." Global Environmental Politics 19, no. 3 (August 2019): 120–32. http://dx.doi.org/10.1162/glep_a_00519.

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Indigenous peoples around the world are concerned about the long-term impacts of industrial activities and natural resource extraction projects on their traditional territories. Environmental impact studies, environmental risk assessments (EAs), and risk management protocols are offered as tools that can address some of these concerns. However, these tools are not universally required in jurisdictions, and this Forum intervention considers whether these technical tools might be reshaped to integrate Indigenous communities’ interests, with specific attention to traditional knowledge. Challenges include unrealistic timelines to evaluate proposed projects, community capacity, inadequate understanding of Indigenous communities, and ineffective communicatio, all of which contribute to pervasive distrust in EAs by many Indigenous communities. Despite efforts to address these problems, substantive inequities persist in the way that EAs are conducted as infringement continues on constitutionally protected Indigenous rights. This article highlights challenges within the EA process and presents pathways for improving collaboration and outcomes with Indigenous communities.

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Reta, Medi. "Border Crossing Knowledge Systems: A PNG Teacher's Autoethnography." Australian Journal of Indigenous Education 39, no. 1 (2010): 128–37. http://dx.doi.org/10.1375/s1326011100000983.

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AbstractNarratives have always been integral to Indigenous knowledge transfer. In this autoethnography the author shares her border crossings between her Indigenous knowledge systems and the often dominant Western knowledge system. Pertinent to these experiences are the stark contrasts that exist between the two knowledge systems and their educational goals. This paper opens up space for conversation amongst those educators who are keen to learn and enhance their teaching and learning experiences in schools, particularly of those students whose cultural background differs from their own.

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Moulaison Sandy, Heather, and Jenny Bossaller. "Providing Cognitively Just Subject Access to Indigenous Knowledge through Knowledge Organization Systems." Cataloging & Classification Quarterly 55, no. 3 (March 8, 2017): 129–52. http://dx.doi.org/10.1080/01639374.2017.1281858.

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/Useb, Joram, and Roger Chennells. "Indigenous knowledge systems and protection of San intellectual property." Before Farming 2004, no. 2 (January 2004): 1–12. http://dx.doi.org/10.3828/bfarm.2004.2.2.

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BARNHARDT, RAY, and ANGAYUQAQ OSCAR KAWAGLEY. "Indigenous Knowledge Systems and Alaska Native Ways of Knowing." Anthropology & Education Quarterly 36, no. 1 (March 2005): 8–23. http://dx.doi.org/10.1525/aeq.2005.36.1.008.

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Journal articles on the topic 'Indigenous knowledge systems (IKS)'

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