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- Indilinga African Journal of Indigenous Knowledge Systems
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- Volume 7, Issue 2, 2008
Indilinga African Journal of Indigenous Knowledge Systems - Volume 7, Issue 2, 2008
Volume 7, Issue 2, 2008
Source: Indilinga African Journal of Indigenous Knowledge Systems 7, pp V –VIII (2008)More Less
The question posed in the foreword of Indilinga Issue 4(2) Can IKS offer Solutions for Modern Problems facing Africa? has consistently appeared in all previous issues. This question therefore highlights the need for a research agenda for African IKS - in fact, the challenge posed to the African Indigenous Knowledge Systems (IKS) is to assure its developmental contribution to the economic, social, cultural and ethical transformation of the African societies. It is therefore imperative that African researchers on IKS engage themselves in a debate about the agenda for their research undertaking.
African traditional and religious faith healing practices and the provision of psychological wellbeing among amaXhosa peopleSource: Indilinga African Journal of Indigenous Knowledge Systems 7, pp 119 –131 (2008)More Less
The African Renaissance Movement has become one of the defining issues among African leaders in various fields including government, academic life and religion. This resurgence in investigating and celebrating African resources of meaning invites diversified expertise and this article contributes to this movement through an examination of the important dimension of psychotherapy. The paper explores the contribution of African traditional and religious faith healing practices in the provision of psychological wellbeing. The authors identify a strong relationship between African traditional and religious faith healing. Related practices among the amaXhosa people of the Eastern Cape, South Africa are used to exemplify both healing effects and psychological wellbeing outcomes. The religious component is addressed using Christian based methods of attending to psychological wellbeing. We argue that although generally viewed with suspicion, misrepresented, and even rejected in some circles, traditional and religious faith healing ceremonies enhance the release of misdirected energies and, as such, should be considered as a proper part of mainstream forms of therapeutic intervention. A strong call is thus made to regard the African traditional and religious faith healing methods as complementary to the current taken-as-mainstream provisions for people's wellbeing.
Author Michele StearsSource: Indilinga African Journal of Indigenous Knowledge Systems 7, pp 132 –140 (2008)More Less
Curriculum 2005 (DoE, 1995) foregrounds indigenous knowledge systems as one of the themes that should be integrated across the curriculum. There is a move towards designing curricula that consider learners' cultural backgrounds, hence the emphasis on incorporating informal knowledge in the curriculum. This article reports on the nature of the knowledge produced by children when applying such an approach, thus raising questions around the nature of indigenous knowledge. The intention was to design a science module on a topic that learners identified as relevant. The method employed was to ask learners to write stories on the topic in an effort to determine what indigenous knowledge held with regard to the topic. While the stories contained examples of indigenous knowledge, the majority of experiences learners identified with was not indigenous knowledge in the traditional sense, but knowledge related to their personal circumstances. This raises the question whether poor socio-economic conditions lead to the erosion of indigenous knowledge held by the parents and grandparents of these children or whether the subculture of poverty has produced a new kind of indigenous knowledge?
Source: Indilinga African Journal of Indigenous Knowledge Systems 7, pp 141 –154 (2008)More Less
Globalisation has had both negative and positive impact on the cultural heritage development and preservation in Africa. However, this article argues that African countries need not necessarily be disadvantaged by the unfolding globalisation process if they adopt developmental policies that are rooted in their own cultural heritage, including African Indigenous Knowledge Systems. They need to develop their own models of cultural and artistic development that are accessible and affordable to their local communities. African governments need to take their cultural heritage resources seriously as one of the domain in which they can remain competitive in the globalising world and contribute to "global civilisation". This is based on the worldwide increasing global realisation that culture constitutes a fundamental dimension of the development process. It helps to strengthen the independence, sovereignty and identity of nations. Moreover, economic growth and development have frequently been conceived in quantitative terms, without taking into consideration their necessary qualitative dimensions, i.e. the satisfaction of man's spiritual and cultural aspirations. African scholars and heritage managers should push to make sustainable utilization of IKS for sustainable development the next global agenda after information technology. They need to maintain a delicate balance by thinking globally in an era when science and technology have shortened distance and united cultures, while at the same time stimulating the development of national and local agendas in relation to cultural and IKS policies. It is important that African countries first cooperate among themselves. This cooperation can only be meaningful if it begins with what is already there, i.e. in the form of existing traditions and customs, associated knowledge systems and technologies, arts and crafts. Through proper analysis and planning, these indigenous cultural potentialities could be revived and adapted to the demands of present day science and technology for sustainable development and local community livelihoods.
Integrating socio-cultural knowledge in life skills education for the prevention of health and social pathologies : a social work perspectiveSource: Indilinga African Journal of Indigenous Knowledge Systems 7, pp 155 –170 (2008)More Less
Learners occupy a place of central concern in the modern-day society and need to be protected against health and social pathologies. Globalisation, democratisation and glorification of youth behaviour are some of the challenges facing the learners of the 21st Century. Learners are expected to learn to prepare for their full adult roles and responsibilities in society against the backdrop of large-scale socio-political and socio-economic developments, challenges and problems. Risk-taking behaviours such as substance abuse, risky sexual behaviour, stressful family circumstances, Eurocentric lifestyles, lack of respect for the elders, misinterpretation of human rights and violence continue to destroy and affect their lives.
Author Berte Van WykSource: Indilinga African Journal of Indigenous Knowledge Systems 7, pp 171 –181 (2008)More Less
There have been concerns in recent years about drop-outs and matric pass rates in schools, and low through-put rates at higher education institutions in South Africa. I assume that these concerns relate to a perceived lack of, or inadequate, learning. Focusing on blacks in general or African learners and students in particular, these concerns however, failed to acknowledge the cultural dimension of learning. This article attempts to focus attention on a cultural dimension and argues that we need to explore the notion of the lifeworld, particularly the African lifeworld, in order to develop a deeper understanding of the unacceptable level of matric passes, drop-outs and through-put rates. Rasmussen (1998) argues that, for a variety of reasons, learning should be studied as a cultural phenomenon and I explore various types of learning cultures. Finally, I argue for transformative learning as a means to address concerns related to a perceived lack of learning.
Source: Indilinga African Journal of Indigenous Knowledge Systems 7, pp 182 –197 (2008)More Less
Licuáti Forest Reserve in southern Mozambique safeguards a dry, tropical forest with many rare and endemic plant species, but it is also a sacred grove that holds the graves of the Santaca family who long served as the local traditional authority. Interviews with male elders of the tribe serve as the main source of information regarding local cultural beliefs and practices concerning the forest. Feedback contends that taboos and other local practices have been more important than state-based regulations in protecting the forest, particularly from charcoal production. The capacity of local measures to protect the sacred grove is limited, given the socio-economic and political status in the country. This has led to the involvement of government through conservation policy and law enforcement. However, such formal conservation measures are not sufficient, nor effective and a workable scheme based on the local indigenous knowledge system is proposed as a means to ensure the sustainable use of the forest in collaboration with governmental institutions.
Author Marlene MullerSource: Indilinga African Journal of Indigenous Knowledge Systems 7, pp 198 –210 (2008)More Less
South Africa's young democracy continues to show teething problems as mirrored in the continuous gap that exist between the rich and the poor. These inequalities severely confront municipalities' efforts to eradicate poverty and enhance sustainable development. The article attempts to answer the question : can these developmental local governments successfully redress their two economies as linked to equity, sustainable development and good governance? The traditional notion that policies and government structures are adequate guarantors of a quality of life, good governance and sustainable development is questioned. The interrelatedness between good governance, ubuntu and poverty alleviation is therefore explored.
Enhancing the status of indigenous vegetables through use of kraal manure substitutes and intercroppingSource: Indilinga African Journal of Indigenous Knowledge Systems 7, pp 211 –222 (2008)More Less
This study was conducted at Richards Bay in northern KwaZulu-Natal, South Africa during the 1997-1998 and 2001-2002 cropping seasons. It was motivated by the observation that indigenous food crops, including vegetables, seem to be suffering from low acceptability status in contemporary society in rural northern KwaZulu-Natal. The study was an attempt to contribute towards alleviation of the problem through increasing yields of the indigenous crops without extraordinary efforts. It used a participatory approach between researchers and rural women. A field investigation was carried out to study the impact of organic manure in agricultural systems yielding cassava, maize, beans and amaranthus (morogo). Manure application substantially increased crop yield. There was a significant reduction in seed yield of both maize and bean plants that were inter-cropped with cassava. Cassava intercropped with beans recorded a higher tuber yield than that of isolated cassava monocultures during the year 2002. There was a significant reduction in tuber yield of cassava due to intercropping with maize. These results suggest that indigenous vegetables should be cultivated on a large scale in order to solve the problem of the low acceptability status of indigenous foods.
Source: Indilinga African Journal of Indigenous Knowledge Systems 7, pp 223 –236 (2008)More Less
Within a constructivist approach to learning physics, prior knowledge had been found to underpin learning in a significant way - either as a hindering or helping factor. One key issue that accounts for effective learning of science in Africa has been the controversial status of prior knowledge that learners bring into the classroom.
This article aims to continue the discussion along these lines but with the express objective to illustrate how physics teachers / lectures can draw on indigenous African knowledge as they teach concepts and introduce terminology and nomenclature in the physics curriculum.