Philosophiae Doctor - PhD / Access to knowledge and information is found to be the cornerstone in the road to knowledge economy transformation whereby the utilization of knowledge is the key engine of economic growth, where knowledge is acquired, created, disseminated and used effectively to enhance economic and social development. This means that the more people acquire knowledge, the more they will begin producing new products or improving systems and existing products, thus adding value to local products and improving the GDP of the country, as well as improving their social livelihood. Therefore, the primary role public libraries have is being the knowledge hubs, to make provision of higher quality knowledge and to make information accessible to the public to equally contribute to all NDPs towards achieving the Namibia Vision 2030 for a knowledge economy. This research study discusses “The contribution of the Public Library services towards a knowledge economy transformation readiness which is envisaged by the Namibia Vision 2030. In achieving that, the study has investigated the state of the Namibia legislative and policy framework reflections of access to knowledge and information as provided by libraries. The study further examines the availability and accessibility of knowledge and information resources, including ICT infrastructure at public libraries in remote rural areas. Moreover, it discusses the types of education and training programmes conducted by public libraries in ensuring that users have the necessary information and retrieval searching competencies and skills for accessing and navigating available information infrastructural resources. Finally, it explores innovation systems, technologically and non-technologically initiated by librarians for library services enhancement, and how library users have tapped into the growing stock of knowledge and information, and adapted them to local needs for economic and social development. The study has employed the four pillars of the World Bank Knowledge Economy Framework, namely an economic and institutional regime; information, knowledge and ICT infrastructure; education and training, and an innovation system as the lenses through which to investigate the research questions understudied.

ABSTRACT This study examines the politics of knowledge benefit-sharing within the re-regulatory framework of the Trade-related Intellectual Property Rights (TRIPS) Agreement which entered into force in 1995 under the auspices of the World Trade Organisation (WTO). The thesis argues that TRIPS both represents a mainstream legal mechanism for states and organisations to govern ideas through trade, and is characterised by a commercial direction away from multilateralism to bilateralism. In its post-implementation phase, this situation has seen the strongest states and corporations consolidate extensive markets in knowledge goods and services. Through analyses of the various levels of international and national governance within the competitive knowledge structure of international political economy (IPE), this study argues that the politicisation of intellectual property has resulted in the dislocation of reciprocity from its normative roots in fairness and trade equity. In conducting this enquiry the research focuses on the political manifestations of intellectual property consistent with long-standing epistemic considerations of reciprocity to test the extent to which the intrinsic public good value of knowledge and its importance to human societies can be reconciled with the privatisation of public forms of knowledge related to discoveries and innovations. This thesis draws on Becker's virtue-theoretic model of reciprocity premised on normative obligations to social life to ground its claim that an absence of substantive reciprocal requirements capable of sustaining equivalent returns and rewards is detrimental, both theoretically and practically, to the intrinsic socio-cultural foundation and public good value of knowledge. The conceptual framework of reciprocity defined and developed in this study challenges the materialist controlling authority and proprietary ownership vested in intellectual property law. A new conceptual approach proposed through reciprocity, and provoked by on-going debates about IP recognition, knowledge protection, access and distribution is advanced to counter strengthened and expanded IPRs. Theories of knowledge and property drawn from political philosophies are employed to test whether reciprocity is sufficiently robust enough, or even capable of, encompassing the gap between capital and applied science. This thesis argues that hyper-capitalism at global, national and local levels, accompanied by the boundless accumulation of technology, closes down competition both compromising IP as private rights and the viability of their governance. The political implications of the protection and enforcement of private rights through IP is examined in two key chapters utilising empirical data in relation to traditional knowledge (TK) and reciprocity; the first sets the parameters of TK and the second explores aspects of Māori knowledge systems and reciprocity directed at identifying national and local issues of significance to the debates on IP governance. As a viable direction for knowledge governance this thesis concludes that the gap between the re-regulatory trade framework of intellectual property on the one hand, and reciprocity on the other, requires closing to ameliorate the detrimental disruptions to democratic integrity, fairness and trade equity for significant numbers of communities and peoples around the world.

This thesis is written at a time when the world faces many challenges. Gross violation of human rights persists, discrimination against and alienation of marginalized groups continues, the gulf between rich and poor yawns ever wider, and the rapid degradation of the environment continues to gain momentum. One area upon which environmental degradation impacts most crucially is water. In terms of vulnerability and scarcity as a commodity, water has come to be called by some 'the new oil'. Already, water has influenced political strategies and been the cause of wars. The aim of this thesis has been, firstly, to identify the status and trends in inland water ecosystems and their immediate dependents, with particular reference to indigenous communities living close to the water source, and hence more directly affected. If the destruction of inland water ecosystems is allowed to continue unchecked, it will inevitably have disastrous universal consequences. The thesis also discusses the protection of indigenous knowledge and innovations, provided by intellectual property and other instruments, and attempts to analyse developments in international law, which have relevance for indigenous peoples in connection with the conservation, management and sustainable use of inland water systems.

Diss. (sammanfattning) Uppsala : Sveriges lantbruksuniv., 2004. / Härtill 4 uppsatser.

The dismantling of apartheid in South Africa provides educational researchers with the opportunity to explore many issues in education one of which being knowledge and its epistemology. Since colonization Africa has been mainly a consumer of Western knowledge and hardly a producer of new knowledge. Generally indigenous knowledge is taken by Western scholars and then sold to its motherland dressed in Western garb. Because of colonization and subsequent apartheid rule the progress of indigenous ways of knowing was marginalized and only Western ways of knowing were promoted. Indigenous ways of knowing need to be debated not only by scholars in the main but also by the science learners in African schools. Hence this study firstly explores the beliefs of a large group of grade 11 Physical Science learners about school science and indigenous knowledge and secondly explores how these learners negotiate relationships between school science and indigenous knowledge. / Thesis (M.Ed.)-University of Durban-Westville, 2004.

The goal of this study was to gather information from Aboriginal offenders and develop a categorical map that describes the factors that help and hinder maintaining a crime free life after incarceration. The critical incident technique was utilized to examine 42 Aboriginal offenders’ journeys from prison to the community. Three hundred and forty-one incidents collapsed into nine major categories representing themes that were helpful in maintaining a crime free life: 1) transformation of self; 2) cultural and traditional experiences; 3) healthy relationships; 4) having routine and structure in daily living; 5) freedom from prison; 6) purpose and fulfillment in life; 7) attempting to live alcohol and drug free; 8) professional support and programming; and 9) learning to identify and express oneself. Seventy-eight incidents formed four categories representing obstacles that interfere with maintaining a crime free life: 1) self; 2) unhealthy relationships; 3) substance use; and 4) lack of opportunity and professional support. The findings were compared and contrasted to two major theories in the literature: desistance and the risk-needs-responsivity principle. Most of the categories were well substantiated in the literature contributing knowledge to theory, policy, practice, and the community. Information obtained from this study provides an increased understanding of the needs of Aboriginal offenders and offers guidance concerning useful strategies to incorporate into their wellness plans when entering the community, most notably respecting Aboriginal culture and traditional practices. The findings also add awareness of those circumstances, issues, and problems that arise during transition that may be harmful or create obstacles to a successful transition.

This study investigated the extent to which knowledge management (KM) approaches and information and communication technologies (ICTs) can be used to manage agricultural indigenous knowledge (IK), and introduce relevant exogenous knowledge in some local communities of Tanzania. The recognition and management of local practices do not only give confidence to farmers that their knowledge and skills are valued, but also leads to the preservation and continued use of their IK. Managing IK within and across communities can help to enhance cross-cultural understanding and promote the cultural dimension of agricultural development in the local communities. The current state of managing agricultural IK and access to relevant exogenous knowledge in the selected local communities in Tanzania was investigated. The study used mixed research methods, where the qualitative approach was the dominant method. Both quantitative and qualitative data were gathered simultaneously during a single phase of data collection. The primary purpose was to gather qualitative data through the semi-structured interviews, focus groups, non-participant observation, and participatory rural appraisal tools (information mapping and linkage diagrams, and problem trees). The secondary purpose was to gather quantitative data through closed questions which were embedded in the same semi-structured interviews. Both qualitative and quantitative data analyses were kept separate, and then they were combined or integrated into the meta-inferences. Some of the qualitative themes were also transformed into counts, and these counts were compared with descriptive quantitative data. The study participants included three categories of respondents: local communities (farmers and village leaders), IK policy makers (institutions that deal with intellectual property policies in Tanzania), and knowledge intermediaries (institutions that deal with agricultural KM activities in the rural areas). The findings indicated that KM approaches can be used to manage IK and appropriately introduce exogenous knowledge in the local communities, and thus the integration of both indigenous and exogenous knowledge can be feasible. The study findings showed that farmers possessed an extensive base of agricultural IK. However, this knowledge was acquired, developed and shared within a small, weak and spontaneous network, and thus knowledge loss was prevalent in the surveyed communities. Formal sources of knowledge mainly focused on disseminating exogenous knowledge in the local communities, which showed the predominance of the exogenous knowledge system over IK in the surveyed local communities. The study found that most of the farmers’ knowledge was tacit and it was created and shared through human interactions, and thus lack of ICTs did not constitute a barrier for KM practices in the rural areas. The study findings showed that radio was the major ICT used to access exogenous and indigenous knowledge in the local communities. There was low use of ICTs to share and preserve agricultural IK in the local communities. Although there was a predominance of the exogenous knowledge system over IK in the local communities, farmers applied IK gained from tacit and explicit sources of knowledge in their farming systems as compared to exogenous knowledge in the surveyed communities. Farmers trusted their own knowledge since it did not challenge their assumptions as would new knowledge from research institutions and universities. Low use of exogenous knowledge on some farming aspects was attributed to the fact that few knowledge intermediaries had identified and prioritized farmers’ knowledge and needs in the local communities. Individual and collective interactions were already used to integrate farmers’ knowledge and exogenous knowledge in the local communities, however, they needed to be strengthened through KM practices. The study findings showed that various factors determined access to knowledge in the communities, which included ICTs, culture of a certain locality, trust, status, context and space. The findings also showed that the lack of IK policy and existence of Intellectual Property Rights (IPR) that inadequately recognised and protected IK, limited acquisition, sharing and preservation of IK in the surveyed communities in Tanzania. The study concluded that unless KM approaches are applied, IK will continue to disappear, and the rural farmers will have nothing to rely on, for their farming practices. Since knowledge is the collective expertise of everyone in the communities, this study recommends that KM practices should be embedded in the community, private and public agricultural actors and other government and private institutions as they currently function in the local communities. The government and private agricultural actors should foster the KM practices in the local communities by engaging the community leaders and rural people in the whole process. Since IK is site-specific, it can therefore seldom be scaled up without an adaptation, however it can be used to stimulate experimentation and innovation in other communities. With this view, this study recommends that knowledge should not be separated from the individuals who possess it, instead efforts should be made to enable the communities to manage their own knowledge, and to adapt other knowledge systems to suit their local context for effective KM practices. Indigenous knowledge would be effectively managed and integrated with exogenous knowledge if the government ensures that there are policies and Intellectual Property Rights (IPRs) that recognise and protect the existing knowledge in the country. These policies may include sectoral policies that deal with IK, rural development, agriculture, ICTs, education issues and various other issues. These policies should comprise the following: (i) a shared definition of and vision for KM in the country; (ii) the clear goals/strategies for the innovation initiatives to take place in the rural areas; and (iii) guidance with regard to prioritizing, deciding upon, and taking action to institutionalize KM processes in the rural areas with linkages to gender perspectives. Issues related to the capacity building, culture, content, infrastructure, and leadership should be addressed at this level for effective implementation of KM services in the rural areas. This will enable the communities and agricultural actors (such as research, extension, NGOs, libraries) to establish KM practices and a culture that is conducive for KM activities in their localities. Further, the study recommends that public and private institutions, knowledge intermediaries (such as research, extension, NGOs, libraries) and village leaders should be involved in the KM practices in the rural areas, and they should ensure that there is a committed leadership for KM activities, knowledge culture, appropriate ICTs, favourable context and space, and mapping to locate knowledge bearers and knowledge resources in the rural areas. However, the absence of ICTs should not constitute a barrier for KM and knowledge integration processes, since the findings showed that communities are more likely to understand, acquire and use knowledge that is shared through indigenous communication channels which are oral in nature rather than other approaches such as ICTs. / Thesis (Ph.D.) - University of KwaZulu-Natal, Pietermaritzburg, 2009.

There is a need to explore how Indigenous knowledge(s) relates to Anishinaabe ongoing resilience. I do this by telling the story of my home and privileging Anishinaabe Gikeedaasiwin, which means Anishinaabe knowledge. This study investigates socio-cultural knowledge(s) of the Lake Nipigon and Lake Superior region in Northern Ontario by using storytelling as a culturally specific research method. A multi-layered reflexivity approach combined with grounded theory act as the basis for a discussion of Anishinaabe ontology and epistemology. The sociology of knowledge provides the framework for critiques of modernist hegemonic knowledge. This study offers a nuanced view of Anishinaabe ways of knowing by considering Anishinaabe writers Patrick McGuire Sr. and Norval Morriseau. Arising from these stories are conceptual thematic understandings which included: The land and relationships to the land are foundational. Eshkakimikwe Giikeedaasiwin – Relational understandings and this is land based knowledge; The relationship between land, spirit and the Anishinaabe - Kiimiingona manda Giikeedaasiwin are part of the original instructions given to the Anishinaabe: There are multiple realities which are accessible by physical and spiritual means. Manidoo Waabiwin – seeing in a spirit way and Kiimiingona manda Giikeedaasiwin are part of the original instructions given to the Anishinaabe are evident; There are cycles of life and the land is sustaining to people. Muskiki Aki means medicine land which provides life; Anishinaabe values of responsibility and obligation are recognized. Gnawaaminjigewin is the responsibility to look, to see, to witness; There is a need to maintain and continue relationships in the world. Bzindamowin is learning by listening and the relational practice of a good life, Mino Bimaadiziwin; and Anishinaabe values relating to transformation, renewal, reciprocity and sharing to maintain life. Manitou Minjimendamowin means spirit memory, teachings on how to live life and Bzindamowin, that is learning by listening, is reflected. This study argued that exploring the survival and resurgence of Anishinaabe knowledge(s) can set different directions for the social renewal and transformation of Anishinaabe societies. This is an important understanding in any future development and social change, and especially resource development directly involving the land.

The goal of this study was to gather information from Aboriginal offenders and develop a categorical map that describes the factors that help and hinder maintaining a crime free life after incarceration. The critical incident technique was utilized to examine 42 Aboriginal offenders’ journeys from prison to the community. Three hundred and forty-one incidents collapsed into nine major categories representing themes that were helpful in maintaining a crime free life: 1) transformation of self; 2) cultural and traditional experiences; 3) healthy relationships; 4) having routine and structure in daily living; 5) freedom from prison; 6) purpose and fulfillment in life; 7) attempting to live alcohol and drug free; 8) professional support and programming; and 9) learning to identify and express oneself. Seventy-eight incidents formed four categories representing obstacles that interfere with maintaining a crime free life: 1) self; 2) unhealthy relationships; 3) substance use; and 4) lack of opportunity and professional support. The findings were compared and contrasted to two major theories in the literature: desistance and the risk-needs-responsivity principle. Most of the categories were well substantiated in the literature contributing knowledge to theory, policy, practice, and the community. Information obtained from this study provides an increased understanding of the needs of Aboriginal offenders and offers guidance concerning useful strategies to incorporate into their wellness plans when entering the community, most notably respecting Aboriginal culture and traditional practices. The findings also add awareness of those circumstances, issues, and problems that arise during transition that may be harmful or create obstacles to a successful transition.

This thesis reports on the outcome of a Kanaka Maoli culture based teacher education class initiated as a research project through the University of Hawaii in the summer of 2004. With the aim to identify and engage pedagogical and curricular approaches derived from the cultural perspectives, values and aspirations of Kanaka Maoli people, this experimental class utilized image making as the principle basis for investigation and the representation of knowledge from a Kanaka Maoli perspective. This research project set out to actively engage Kanaka Maoli approaches to teaching and knowledge construction so as to describe a viable alternative to National and State mandated education practices in Art Education which have historically overlooked and marginalized indigenous knowledge through the school curriculum in Hawai'i.(Benham & Heck, 1998) Limaloa's Kauhale, an educational model grounded in a Kanaka Maoli cultural metaphor, was developed and applied through this research project as a way of offering students the chance to learn within an educational setting where Kanaka Maoli knowledge, ways of knowing and ways of expressing that knowledge was prioritized as the principle medium of investigation. The results of student work - images and written journal responses - were examined as a part of this research to identify the principle effects and understandings students identified as the effect of working through the Kanaka Maoli educational setting. The complete work of this thesis identifies from the experiences of students working through the Kauhale Metaphor a set of learning outcomes that arise out of a Kanaka Maoli culture based approach for education through image making.