Thesis (M.Ed. (Education)) - Rhodes University, 2007. / A half-thesis submitted in partial fulfilment of the requirements for the degree of Master of Education (Environmental Education)

The role and value of indigenous knowledge systems in enhancing and contextualizing education has long been recognized (UNESCO, 1978). Against this background a lot of research focusing on the documentation and study of the world’s indigenous knowledge systems, including those of Southern African countries was done. However, within the Southern African context much of this research did not translate into practical curriculum processes leaving educational processes de-contextualized (O’Donoghue, 2002; Mokuku, 2004; Shava, 2005). The linkages between the school, the home and the wider community remained weak (Taylor & Mulhall, 2001). The net effect of the limited integration of indigenous knowledge systems into mainstream environmental education processes has been that indigenous learners (such as those within the Sebakwe rural community) continued to get exposed to two different world views, the western scientific world view and the everyday life world views. The integration of indigenous knowledge systems into mainstream education such as the Sebakwe Environmental Education programme (SEEP) is one way of contextualizing education and improving its relevance to learners’ socio-cultural backgrounds. This research was conceptualized against such a context and seeks to explore the opportunities and challenges for the integration of indigenous knowledge systems into the Sebakwe Environmental Education programme. The ultimate purpose of this research is to contextualize SEEP both in its epistemology, and pedagogy. The research was designed and conducted within a qualitative interpretive case study methodology. The methodology involved a three-phased data collection method namely document analysis, focus group interviews and an inquiry-based workshop. The data was then analyzed and interpreted in relation to a set of theoretical perspectives. This research concluded that there is a possibility of integrating indigenous knowledge systems into the Sebakwe Environmental Education programme. Based on the findings the research came up with a list of recommendations to guide the process of working with indigenous knowledge within the Sebakwe Environmental Education programme.

This dissertation examines the uses, functions, and meaningfulness of traditional personal names and naming practices in Niitsitapi (Blackfoot Indian) culture. The current study indicates that Niitsitapi personal names appear to play a major role in capturing and conveying various aspects of traditional Niitsitapi sociocultural knowledge. Niitsitapi personal names thus appear to form an integral part of Niitsitapi oral tradition, and also seem to play a powerful role in establishing and maintaining Niitsitapi conceptualisations of individual, as well as social and cultural, identity. This dissertation supports the position that, in addition to their nominative function, names contain and communicate sociocultural meaning, based on their associations with a wide range of non-linguistic factors which form part of the sociocultural environment within which they are used. The methodological approach stresses the importance of studying personal names in cultural context and strongly emphasises the use of indigenous knowledge as a means of explaining personal naming phenomena from a native cultural perspective. / Linguistics and Modern Languages / M. A. (Sociolinguistics)

Oral traditions and oral literature have long contributed to human communication. The advent of arguably the most important technology, the written word, altered human ability to create and develop. However, this development for all its potential and scope created one of the most insidious dichotomies. As the written word developed so too the oral word became devalued and pushed to the fringes of societal development. One of the unfortunate outcomes has been a focus on the nomenclatures associated with orality and oral tradition, which although of importance, has skewed where the focus could and should have been located, namely, how to support and maintain the oral word and its innate value to human society in the face of what has become rampant technological developments. It is now ironic that technology is creating a fecund environment for a rebirth of orality. The study aims to mobilize technauriture as a paradigm in order to further embed orality and oral traditions to coherently embrace this changing technological environment. The central tenet of the study is that in order to enhance the status of orality the innate value embodied in indigenous knowledge systems must be recognized. Using the work of Bongani Sitole, an oral poet, as a backdrop the study will demonstrate a basic model that can act as a foundation for the effective integration of orality into contemporary structures. This is based on work that I published in the Journal of African Contemporary Studies (2009). Given the obvious multi-disciplinary nature of the material the work covers a wide cross section of the debate, from questions of epistemology and knowledge in general in terms of oral traditions, through the consciousness and technical landscapes, via the experience with Sitole’s material to issues of copyright and ownership. This work has also been submitted for publication together with my supervisor as a co-author. The study intends to consolidate the technauriture debate and lay a solid foundation to support further study.

Land use planning is a new practice in Eritrea. It was introduced with the promulgation of the new land law and the establishment of the Department of Land after the Eritrean independence. The detailed policies, rules, regulations and guidelines for implementation of the land proclamation are not yet worked out. Similarly, the institutions responsible for the implementation are not well developed in their material and manpower. To this end, indigenous knowledge and practices on land use in rural areas have not properly been studied and integrated into the new process. Ethnopedology has proven to be of great help in development activities, especially in rural areas where farmers have an in depth knowledge of their land and where scientific investigation of land resources became difficult or impossible. As over time communities in the Eritrean highlands have managed their land, they have developed methods and institutions of land management. These are valuable resources, which have to be exploited properly. The study describes the local land classification in two Eritrean highland villages and explores methods of using it as a tool for participatory land use planning in natural resource management. It pays particular attention to investigating local soil knowledge, the logic behind the farmers' soil categorization and their traditional institutions using participatory methods. The main finding of this investigation is that farmers have strong local institutions at village level and they classify their land based on the problems and potentials of their environment. The study has also shown that local soil knowledge in the study area can be used as a gateway to participation, as a means for data collection and as a means of communication between local communities and the planning experts during land use planning. The study concludes that ethnopedology in the study area is well adapted to the given environment and has a practical use as a tool for village-level participatory land use planning. It recommends that development agents in the area use this knowledge for planning and implementation of different activities, especially in natural resource management. The study proposes a rough structural outline of basic stages in the planning process based on the outcome of the investigation. / Dissertation (Magister Institutionis Agrariae)--University of Pretoria, 2006. / Agricultural Economics, Extension and Rural Development / unrestricted

Please read the abstract in the section 00front of this document / Thesis (DPhil (Information Science))--University of Pretoria, 2005. / Information Science / unrestricted

While the production of mead, a fermented honey beverage, has declined in popularity around the world in recent centuries, a substantial mead industry continues to exist in Africa with an estimated annual production of 1 to 1.7 billion litres. This is largely an ‘invisible industry’, and has functioned outside the formal economy due to proscription of indigenous beverages during colonial times. The traditional African mead industry is, however, also now under pressure due to the environmental degradation of scarce natural ingredients, urbanisation and loss of indigenous knowledge systems (IKS) and, with time, the beverage will likely follow the declining trend of mead consumption observed elsewhere. An analysis of early reports of African mead production suggested that the Khoi-San, among the earliest inhabitants of the continent, are the originators of the mead making techniques which use fibrous plant materials derived from specific plant species, to facilitate mead fermentation in some way. The Eastern Cape represents a region with a large body of Khoi-San IKS preserved in their descendants among the Afrikaans and Xhosa populations. A survey to establish a baseline of mead-making technology in the Eastern Cape was undertaken, and involved interviewing traditional mead makers across an area of roughly 100 000 km2, showing that the mead, iQhilika(Xhosa) Kari (Khoi-San/Afrikaans), is produced using a very similar process throughout the region. This involves the roots of a Trichodiadema sp. plant (imoela – Xhosa, karimoer – Afrikaans/Khoi-San), honey, extract of brood and/or pollen and water. Various other fruit sugar sources were also found to be added at times producing seasonal beverages with unique organoleptic properties. A model traditional iQhilika production operation was investigated in order to describe the main features of the process. Biomass immobilised on Trichodiadema root segments was found to be distributed evenly through the profile of the bioreactor resulting in a well mixed fermentation and a productivity of 0.74 g EtOH/l/h. In the initial stages of fermentation, the ethanol yield was highest in the mid-regions of the bioreactor, but with time the regions closer to the surface, which had atmospheric contact had a higher yield. This phenomenon was attributed to aerobic fatty acid synthesis which allowed the yeast close to the surface to function more efficiently despite rising ethanol concentrations. The mead contained 44.25 g/l (7 % volume) ethanol produced in a fermentation time of 43.5 h. Yeast biomass in the traditional process was either immobilised in the form of flocs or attached to the Trichodiadema intonsum support. Electron microscopy revealed that the cells were covered in a layer of extra-cellular polymeric substance apparently assisting the immobilization, and which was populated by a consortium of yeasts and bacteria. Yeasts isolated from iQhilika brewed in two regions separated by 350 km were found to be very closely related Saccharomyces cerevisiae strains as determined by molecular genetic analysis. The traditional beverage was found to contain populations of Lactic acid bacteria (LAB), which are known spoilage organisms in other beverages. Spoilage characteristics of these organisms matched descriptions of spoilage provided by the IKS survey. Other possibly beneficial LAB, which may contribute useful flavour compounds, were also found to be present in the system. The basic functional aspects of the traditional process were used to design a continuous bench-scale tower bioreactor and process development was based on the IKS survey. This consisted of a packed bed bioreactor, consisting of 2 mm3 T. intonsum root segments, immobilising a novel Saccharomyces cerevisiae strain isolated from a traditional batch of iQhilika. The bioreactor performed well with a yield of close to the theoretical maximum and an ethanol productivity of 3.45 g EtOH/l/h. The parameters of the 5.6 l/d bench-scale bioreactor were used to design a full-scale production bioreactor with a planned maximum output of 330 l/d. This bioreactor had a productivity of 0.19 g EtOH/l/h. The organoleptic properties of the product produced were considered by a taste panel to be better than those of the product of the bench-scale tower bioreactor. This research was based on the development of IKS which imposed a number of constraints and obligations on the project to ensure environmental, and social, in addition to financial viability of the scale-up operation. Makana Meadery was established in partnership with Rhodes University as an empowerment company which, in addition to undertaking the commercialisation of the iQhilika process, would also develop methods for the production of scarce ingredients traditionally unsustainably sourced from fragile ecosystems, provide beekeeping training and the manufacture of beehives.

This study reports research on how student teachers in Science at Mutare Teachers' College in Zimbabwe worked with indigenous knowledge practices in relation to science concepts in the secondary school syllabus. The study was conducted among first-year science students and involved them in developing science learning activities for a peer-teaching process that was part of their course. The research was undertaken during a review ofthe college syllabus and as a study to inform the Secondary Teacher Training Environmental Education Programme (ST²EEP). The research design involved the researcher in participant observations and interviews with rural people to document indigenous knowledge practices and to develop materials for the students to work with in the lessons design part of the study. The student teachers used the documented practices to generate learning activities and lesson plans to teach the science concepts they had identified. A peer review session and focus group interviews followed the lesson presentations. Findings from the research point to the rural community being a repository of diverse indigenous knowledge practices. Student teachers showed that they had prior knowledge of both indigenous knowledge practices and science concepts when they come to class. Student teachers were able to relate indigenous knowledge practices and science concepts in ways that have the potential to enhance the learning of science in rural school contexts that lack laboratories and science equipment. The scope of the study does not allow for anything beyond tentative conclusions that point to the need for further work to be undertaken with student teachers and for the research to be extended to teaching and learning interactions in schools. Recommendations are also made for further resource-based work to be undertaken within the forthcoming St²eep implementation phase in 2007.

Please read the abstract in the section 00front of this document / Thesis (PhD (Agricultural Economics))--University of Pretoria, 2007. / Agricultural Economics, Extension and Rural Development / PhD / unrestricted

Our world is experiencing a crisis of unsustainability with ecological, socioeconomic, and existential dimensions. Thus, planning for the transition to sustainability is a challenge requiring transformation of the dorrunant cultural paradigm. I address this problem of planning between cultural paradigms by examining the discourse between First Nations Traditional Ecological Knowledge (TEK) and Western Science, and identify lessons that contribute to a sounder epistemological basis for planning theory and practice. To link planning theory, sustainability and TEK, I combined literature reviews, interviews and lessons from my experience with First Nations. I derived a cross-cultural analytical framework based on epistemology, cosmology and ontology (ECO), and applied it to planning theory, case studies of the Scientific Panel for Sustainable Forest Practices in Clayoquot Sound and my own professional work. Planning for sustainability must address multiple dimensions. My approach includes biophysical, social and cultural capital, postulating that greater social and cultural capital could decrease consumption of biophysical capital. In this framework "ECO" addresses cultural capital. My analysis of TEK reveals more than just "knowledge," rather a way of life which generates knowledge. I coined the term TEK-Systems (TEKS) to refer to the social and cultural capital, and methodological features of these lotowledge-generating systems. Applying ECO reveals philosophical elements of TEK, that are neglected in the literature. TEKS combine empirical knowledge with other ways of knowing offering alternative models of reality to the cultural mainstream. The Scientific Panel recognized all significant features of TEKS and ECO in my framework, and employed Nuu-Chah-Nulth TEK protocol in their planning model. Various forms of knowledge from wholly different philosophical origins informed complex planning and decision- making process with consensus outcomes. Similarly, the most significant lessons from my professional application was that respect, cultural framing, and community involvement are key professional tools. Planning between cultural paradigms requires recognizing different knowledge systems; including different ways of knowing strengthens planning for sustainability. This approach establishes new terrain for planning theory. It requires inclusive planning and decision- making processes which foster caring, respect and commitment. Enhancing social and cultural capital provides community and spiritual resources for sustainability. Planners need specialized framing to work in these areas. / Applied Science, Faculty of / Community and Regional Planning (SCARP), School of / Graduate