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- Volume 6, Issue 1, 2007
Indilinga African Journal of Indigenous Knowledge Systems - Volume 6, Issue 1, 2007
Volume 6, Issue 1, 2007
Author David K.J. MtetwaSource: Indilinga African Journal of Indigenous Knowledge Systems 6, pp V –VI (2007)More Less
Indilinga, the African Journal of Indigenous Knowledge Systems, was established to provide a platform for intellectual discourse on issues that relate to the notion of Indigenous Knowledge. Now in its 5th year of life, Indilinga appears to be taking its rightful place alongside its long and well established peers. Only a year ago Indilinga joined the ranks of accredited journals in South Africa. Thus the rate at which Indilinga is developing as an academic journal can only be indicative of its relevance and quality in both the academe and the professional world. And that is in keeping with the founding vision of the journal.
Author Philip HiggsSource: Indilinga African Journal of Indigenous Knowledge Systems 6, pp 1 –13 (2007)More Less
In this essay I explore some of the ramifications that the Western discourse of postmodernism may have on the notion of rationality in African philosophy and indigenous African knowledge systems in general. I conclude by arguing that the merits of such a discourse include its acknowledgment of alternative forms of reasoning and their accompanying cultural expressions; its insistence that knowledge production is not independent of moral and political value; its grounding of rationality in social relations; and, its recognition of the role of commitment, caring and feeling in rationality - all of which speak of the true essence of indigenous African knowledge systems.
The dominance of the spirit of neo-liberal capitalism in contemporary higher education practices in post-colonial Africa: a reconstruction of an African ethic of indigenisationSource: Indilinga African Journal of Indigenous Knowledge Systems 6, pp 14 –25 (2007)More Less
This paper argues that while there are some academic efforts have been made to fulfil the need to indigenise African universities, these efforts have been greatly overshadowed by the hegemony that neo-liberal capitalistic practices have at our contemporary African universities. The post-colonial African university has become more oriented towards the promotion and dissemination of the values of neo-liberal capitalism. In this orientation, African indigenous values are only appealed to in order to domesticate capitalistic economic practices in Africa. It is also argued that African universities have adopted a Euro-centric approach in their academic orientation at the expense of African indigenous knowledge systems and values. In so doing, the salient presumption is that African indigenous knowledge systems and values have nothing to contribute to the transformation of African societies. Another argument that is advanced in this paper is that the reconstruction of the post-colonial African university is only plausible on the premise that these universities actively appropriate African indigenous knowledge systems and values in theory and practice.
Author Busuyi MekusiSource: Indilinga African Journal of Indigenous Knowledge Systems 6, pp 26 –36 (2007)More Less
Man, who inhabits the world of the living, has put in place various measures to guarantee a rewarding, stable, virile and blissful existence even as he interacts with the other elements that characterize his being. In spite of the conscious, concerted efforts man makes, unfolding realities portend, often times, various levels of negativity in form of failure, disappointment, diseases, death, and other life-taking devices. As a result, man has also devised different methods of depilator and consolation. One of these is the philosophic deployment of proverbs to either play-down a highly horrific situation or take a walk out of it. The emphasis in this paper is how proverbs are used in the Yoruba socio-cultural societies to therapeutically achieve stability, in all spheres, in a woe-ridden world, using relevant indexes. The investigation done in this paper is predicated on the sociological school of criticism which sees literature as a reflection of the society. However, submissions made in this paper could smack of those obtainable in other cultures.
The Basotho Cultural Village : cultural tourism enterprise or custodian of indigenous knowledge systems?Author Martie A. MearnsSource: Indilinga African Journal of Indigenous Knowledge Systems 6, pp 37 –50 (2007)More Less
The extent to which the Basotho Cultural Village manages to conserve indigenous knowledge systems was investigated. The research was conducted making use of a knowledge audit. Structured interviews were administered to employees as well as to visitors to the Basotho Cultural Village. The investigation was inspired by the need to establish whether cultural villages can act as custodians of indigenous knowledge systems. The results have shown that although, at present, the extent to which indigenous knowledge systems are conserved at cultural villages is fairly poor, the potential exists to develop cultural villages into custodians of indigenous knowledge systems. Recommendations have been provided to improve the extent to which indigenous knowledge systems can be transferred and conserved at cultural villages. The theoretical approach used during the study could be applied to other cultural villages in South Africa.
Source: Indilinga African Journal of Indigenous Knowledge Systems 6, pp 51 –63 (2007)More Less
The interface between Indigenous Knowledge Systems (IKS), cultural practices and mathematics is currently generating a great deal of interest among mathematics education researchers and practitioners alike. This article uses mathematical lenses to examine the cultural practice of dhava (cooperative work) among the Shangani people of southern Zimbabwe. The authors show how mathematics can be used to describe, understand and inform cultural phenomena while at the same time cultural practices can act as inspirational sources for the generation and examination of some mathematical skills and concepts. It is proposed here that such situations can actually be played out in the mathematics classroom to the benefit and enjoyment of the learner. In particular, the authors' claim that doing so can lead to increased appreciation by the learners of their own culture and self-identity, and of mathematics as a discipline as well.
Learning from Wasukuma ethnopedology : an indigenous well-established system for transfer of agro-technology in TanzaniaSource: Indilinga African Journal of Indigenous Knowledge Systems 6, pp 64 –75 (2007)More Less
This study was initiated by the fact that the language of the largest ethnic group in Tanzania - called Wasukuma, contains a very rich nomenclature which generally describes soils and their properties in relation to management and productivity. (54) randomly selected farmers from three different villages (namely Shishiyu, Mwanhegele and Bukangilija) participated in the study. A questionnaire was designed for the purpose of interviewing farmers. Farmers provided information on major local soils they could identify and describe. According to farmers, transient and permanent characteristics that influence the plough layer were most discriminating. These soil surface characteristics include colour, texture and workability as related to consistence. Another characteristic that farmers used to differentiate soils was the ability of a particular soil to support growth of certain crops. This study underscores the fact that local knowledge can be fully exploited in resource-assessment studies.
Author William MailaSource: Indilinga African Journal of Indigenous Knowledge Systems 6, pp 76 –84 (2007)More Less
Sustainable development is perceived as a complex concept because of the south-north, north-north and south-south divide. The various perspectives on this subject are embedded in people's own beliefs or interests regarding what sustainable development (SD) means to them. No wonder SD is viewed by politicians as community projects; by business as goods and profits; by environmentalists as a means of enabling efficient use of natural resources; and by the masses as a means of meeting their basic needs and as a strategy for poverty alleviation. Although indigenous knowledge - whether called scientific or non-scientific knowledge - enables people to address their diverse ills (challenges) in society, sometimes it is marginalized in education because it is seen as non-scientific and non-engaging in formal education. Using the capability approach to human development, this paper investigates the link between indigenous knowledge and sustainable development and proposes a better framework for understanding these concepts in development processes.