This naturalistic inquiry explored the contributions of Indigenous Knowledge to higher learning with the intention of improving life for all Indigenous Peoples. An interdisciplinary approach was used to examine the participation of Indigenous Peoples through the disciplines of native studies, education, and health. Critical theory was used by including feminists of color, post colonialists and other scholars who examine cultural, political and intellectual domination as a means of social control.<p>Indigenous peoples represent approximately seven percent of the worlds population. They have developed knowledges that reflect their circumstances, environments and challenges and that meet the needs of peoples who for the most part have not been industrialized. Indigenous knowledges reflect the many aspects of life that make up community comprising agriculture, arts, medicines, architecture, weather and other aspects of culture such as stories, music, dance and languages. Indigenous scholars and community-based groups are integrating their knowledge into higher learning and within other educational centers. This dissertation contains our stories.<p>Storytelling was a central research tool throughout this dissertation employed to gather stories from the regions of South Africa, the Pacific, and North America who have long been active in the field of education as well as community activism. Using respectful research that paralleled the ideals of participatory action research, the overarching research question originated from the communities of the Indigenous participants. Through a polyphonic text that presents multiple voices of participants, meanings garnered through conversational interviews, focused participant observation are juxtaposed with meaning-making by the storytelling of the researcher. Critical theory problematized and critically analyzed insights into Indigenous participation within the academic community.<p>The findings for this study suggest the range of work that is to be done and as well it shares stories of how this is being undertaken in several regions in our extended global community. <p>The participants were interested and encouraged to participate collaboratively in the production of a document which asked how community based and higher learning institutes could contribute to the quality of life for Indigenous peoples and entire communities.

This naturalistic inquiry explored the contributions of Indigenous Knowledge to higher learning with the intention of improving life for all Indigenous Peoples. An interdisciplinary approach was used to examine the participation of Indigenous Peoples through the disciplines of native studies, education, and health. Critical theory was used by including feminists of color, post colonialists and other scholars who examine cultural, political and intellectual domination as a means of social control.<p>Indigenous peoples represent approximately seven percent of the worlds population. They have developed knowledges that reflect their circumstances, environments and challenges and that meet the needs of peoples who for the most part have not been industrialized. Indigenous knowledges reflect the many aspects of life that make up community comprising agriculture, arts, medicines, architecture, weather and other aspects of culture such as stories, music, dance and languages. Indigenous scholars and community-based groups are integrating their knowledge into higher learning and within other educational centers. This dissertation contains our stories.<p>Storytelling was a central research tool throughout this dissertation employed to gather stories from the regions of South Africa, the Pacific, and North America who have long been active in the field of education as well as community activism. Using respectful research that paralleled the ideals of participatory action research, the overarching research question originated from the communities of the Indigenous participants. Through a polyphonic text that presents multiple voices of participants, meanings garnered through conversational interviews, focused participant observation are juxtaposed with meaning-making by the storytelling of the researcher. Critical theory problematized and critically analyzed insights into Indigenous participation within the academic community.<p>The findings for this study suggest the range of work that is to be done and as well it shares stories of how this is being undertaken in several regions in our extended global community. <p>The participants were interested and encouraged to participate collaboratively in the production of a document which asked how community based and higher learning institutes could contribute to the quality of life for Indigenous peoples and entire communities.

A thesis submitted to the Department of Information Studies for the award of a degree of Doctor of Philosophy in Library and Information Studies, Faculty of Arts, at the University of Zululand, South Africa, 2012. / Knowledge management (KM) is increasingly popularized in various societies, organizations and governments because of its confirmed importance in fostering knowledge creation, codification and transfer, and development of knowledge capital capability. Indigenous knowledge (IK), which forms part of KM, is also generally thought to have crucial functions and importance in the knowledge management process (creation or production, storage, processing or codification, transfer and utilization) and should therefore receive significant attention. The aim and objectives of the study was to map and audit the current IK environment and practices in Kenya and South Africa with specific attention to identifying the IK policies and legislation in place, exploring and analyzing the IK governance structures, examining the IK centres and systems in terms of their roles, identifying what IK programmes and activities are in existence and when are they held, determining the status, trends and types of IK research. The study used the survey method. The study was conducted in two countries, i.e. Kenya and South Africa, but was not defined geographically. It was restricted to the capital cities of Nairobi in Kenya and Pretoria in South Africa, which house the administrative governments of the two countries. Since the population of this study consisted of organizations, institutions, databases and activities, and because it was impractical to collect data from them all, the population was narrowed down to a representation or sample of the population. Non-probability sampling techniques were used to create a sampling frame through cluster and multi-stage sampling. Purposive sampling technique was applied to select centres and activities from the Ministry of Culture, Sports and Gender in Kenya and South Africa that deal with IK. Both snowball sampling and purposive sampling were applied to select the key informants who headed the various IK Departments of Science and Technology in South Africa and the Department of Culture in Kenya. This resulted in a fair representation of the cultural diversity of the two countries and the various levels of knowledge, management and development of the personnel. A sample size of twenty organizations, 13 from Kenya and 7 from South Africa, was selected for this study. The sample size was different for the two countries because of the different management systems and the use of the snowball sampling technique to select xiv informants. The key informants (senior management positions within organizations) in many cases consisted of more than one person per organization. Research instruments consisted of field visits, interview guides, observation, and a document review/ critical literature review. The study used detailed interview guides with both structured and unstructured questions as the main research instrument. This was used to obtain both quantitative and qualitative data. A pilot study was carried out to test and verify the research instruments. This was done through the Department of Culture in Kenya. The study found that both Kenya and South Africa have active IK policies and management in place to ensure its sustainability. A defined institutional framework is vital for the effective management of IK. A case in point is the existence of the South African National Indigenous Knowledge Systems Office (NIKSO) under the Department of Science and Technology (DST). The functions and rationale for NIKSO are stipulated in South Africa‘s IK Policy. However, such a mechanism does not seem to exist in Kenya, especially because of the nomadic nature of the Department of Culture. Ministries that housed the department include the Ministries of Culture and Social Services, Women and Youth, Home Affairs, and National Heritage, among others. The presence of the various IK-related policy initiatives by different institutions within the same government points to lack of coordination, especially in Kenya. Examples of such duplicated initiatives include the National Policy on Culture of the Republic of Kenya, Ministry of Gender, Sports, Culture and Social Services, and the development of laws for the protection of traditional knowledge, genetic resources and folklore by the Office of the Attorney General. The importance of IK cannot be stressed enough. According to WHO, countries in Africa, Asia and Latin America use traditional medicine to help meet some of their primary healthcare needs. In Africa, up to 80 % of the population uses traditional medicine for primary healthcare. This clearly indicates that unless measures for the protection of IK are beefed up, then the Access and Benefit-Sharing (ABS) of indigenous knowledge may never be realized. Based on the study‘s findings, this study recommends an IK awareness program or campaign that targets those charged with the management of IK as well as the citizenry of the two countries. There should be heightened efforts to create an independent department in a vibrant ministry that deals with IK to ensure that indigenous knowledge is put to the best possible use. Further research should be done in order to find ways in which indigenous knowledge can blend with modern technology to solve current problems. Academic institutions need to play a more proactive role in promoting IK in Kenya. IK programmes and activities should also focus on all features and aspects of IK rather than capitalize on culture only. / University of Nairobi

This thesis is a study of rural development resulting from ethnographic research carried out in the villages of Mediriya, Therrapahuwa and Walamatiara in Moneragala, Sri Lanka. As rural villages are being drawn into increasingly complex relations governed by forces of globalisation, this study develops an understanding of the significance of these interactions within the context of development. In Sri Lanka, current (worldwide) concerns for 'sustainable’ development based on 'participation' in order to alleviate 'poverty' and 'empower' local people, must be examined against a historical backdrop in order to appreciate the significance of rural intervention today. I examine issues of knowledge and power emphasising how a variety of stakeholders negotiate, manipulate and form relationships in order to gain access to resources. This thesis tackles development issues on multiple levels. As part of a DFID (Department for International Development) funded natural resources project, focussing on the high density intercropping of banana with rubber, my role was to provide an in-depth study of livelihood strategies and factors influencing farmer decision-making within home gardens and smallholdings. I reflect on the advantages of Indigenous Knowledge Research, which provides a greater insight into how local people identify and tackle problems than previous 'top- down' efforts. However, the fine line between involving local people in development and 'extraction' are also highlighted. My experiences of working within a multidisciplinary team prompted me to reflect on the whole context surrounding the research process and consider the role of anthropology in development. It is argued here that while the involvement of anthropologists in development is not without its dilemmas, anthropology can usefully contribute using a holistic approach to examine the processes of development, placing natural resources research within a wider social and political context and highlighting the difficulties involved in trying to understand something about Others.

M.Ed. / South Africa is one of the global hotspots of both biological and ethnic diversity. Southern Africa is rich in angiosperm species, and the angiosperm species count is considered to be 21,817. The traditional medicinal systems of different cultural groups and their herbal, animal and mineral materia medica have ancient origins which may date back to Palaeolithic times. Indigenous knowledge (IK) and cultural practices in many areas of the country provide learners with a good “entry” into the scientific world. A true constructivist teacher will realise the importance of building new knowledge on learners’ existing knowledge. This will show the learners how relevant science is to our daily lives. It might also open future career opportunities, and develop learners’ entrepreneurial skills. This fact is acknowledged by the new curriculum (the National Curriculum Statement), and Life Sciences teachers are expected to infuse their teaching with indigenous knowledge. When these new policies were created, policy makers focused on the what of desired educational change, and unfortunately neglected the how (Rogan & Aldous, 2009). Teachers often have limited understanding of the curriculum changes. The textbooks used in class give little or even no proper information about indigenous knowledge. Whereas some textbooks still provide information on IK in the form of examples, hardly any attention is given to teaching strategies and practical work that can be done in the classroom. My study highlights the problem that many teachers simply ignore IK, due to their lack of Pedagogical Content Knowledge (PCK) in this regard, and the lack of guidance and support from the Department of Education. As many teachers were trained in the “old method” of teaching and not in the pedagogy prescribed by the National Curriculum Statement (NCS), many of them do not have specific knowledge about the indigenous knowledge that they need to impart to learners. Those who are fortunate enough to have sufficient knowledge of indigenous knowledge systems (IKS), often lack the pedagogy. Once again, we need to go back in history to understand why teachers find it so difficult to teach IK. In the apartheid era it was a taboo to mention traditional medicine in the classroom. Our traditional medicine was often replaced by Western medicine. Black South Africans were robbed of their identity. Under the Suppression of Witchcraft Act, indigenous belief systems were undermined and in most cases referred to as pagan (heathen) belief systems. As a result, indigenous belief systems were viewed as something that derails society.

This design/research study is located at the disciplinary interstices of Indigenous education and information science. It is motivated by the weaknesses of the dominant library knowledge organization systems (KOS) in representing and organizing documents with Indigenous content. The study first examines the nature of the problem and then explores ways in which Indigenous conceptual, theoretical and methodological approaches can generate new directions for KOS design. It thereby addresses the central research question, “How can Indigenous approaches to knowledge inform principles of design of library knowledge organization systems to serve Indigenous purposes?” An Indigenous theoretical lens, @ Cultural Interface, is assembled for the study composed of Martin Nakata’s (2007b) Cultural Interface, and Dwayne Donald’s (2009b) Indigenous Métissage. It is integrated with domain analysis in information science (Hjørland & Albrechtsen, 1995) to produce a methodology, domain analysis @ Cultural Interface, used to study the domain of Indigenous knowledge within post-secondary education. Information was gathered through expert interviews with nine Indigenous designers of Indigenous KOS from four countries; a user study with nine First Nations, Aboriginal, and Métis graduate students; and theoretical analyses. The study produced a theoretical framework for Indigenous knowledge organization based on four main findings: (1) knowledge organization is integral to educational infrastructure and is consequential for Indigenous learners and all learners; (2) a definition of the domain of Indigenous knowledge in post-secondary education, its boundaries and the boundary marker of Indigeneity; (3) an articulation of Indigenous knowledge organization as a field of study including a (partial) history, typology of design practice, objectives, and evaluation framework; and (4) a design workspace for conceptual enquiry. These findings are synthesized in a theoretical framework, Indigenous knowledge organization @ Cultural Interface, which can be applied in the design, study, and critique of knowledge organization for Indigenous purposes. It is noted that this study and its theoretical framework have been constructed incrementally based on selected theorists, particular participants, experiences, and literatures and offer only one of many possible interpretations. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

The foundation of this research was to establish a framework based on ceremonial work, gathering around fires of the longhouse to honour our ancestral wisdom. As a Sḵwx̱wú7mesh, Coast Salish researcher and social work practitioner, I noticed an absence of specific west coast Indigenous and Coast Salish knowledge that would help inform social work practices, experiences and understanding in order to be good helpers and relatives within Indigenous community. I applied the Tl’áḵtax̱an longhouse model as a research methodology framework that guides an approach of traditional story-telling and place- based Coast Salish teachings and weaves together a cedar basket of knowledge. The intention of this study was to explore traditional knowledge that may offer pathways to build relational practice for social workers to form a deeper understanding of how to be good helpers and relatives in community. Respectful practice that is foundational to restore harmony, dignity and repair from colonial harm. / Graduate

Includes bibliographical references / The South African policy document of the Revised National Curriculum Statement (RNCS) for Natural Science (Department of Education, 2002), the National Curriculum Statement (NCS) for Life Science (Department of Education, 2003), and the Curriculum and Assessment Policy Statement (CAPS) for Natural Science and Life Science (Department of Education, 2011) recognises and affirms the critical role of Indigenous Knowledge Systems (IKS) in science education. These policy documents expect the science teachers to integrate indigenous knowledge in their lessons. This study strove to establish how selected high school science teachers in the Western Cape Province responded to the inclusion of indigenous knowledge in their teaching. The present study employed a multi-method approach, involving different research methods used in parallel or sequence but are not integrated until inferences are made (Johnson, Onwuegbuzie & Turner, 2007). This study took place in two main sequential data collection phases, namely, the quantitative data collection phase ((QUAN) and the qualitative data collection phase (qual). This contemporary approach was employed in order to provide credible and trustworthy answers to the following research questions, namely, 1) To what extent are the science teachers in the Western Cape Province integrating scientific and indigenous knowledge, as required by the Department of Education? If not, what are their reasons for this? 2) What are the teachers' views about and understanding of the nature of science and indigenous knowledge as well as their views on how the two worldviews can be integrated in the classroom? 3) How effective was the treatment in enhancing the teachers' ability to integrate science and indigenous knowledge in the classroom? 4) To what extent can the model of Snively and Corsiglia (2001) be useful for measuring change as the teachers implement the integration of indigenous knowledge in the science classroom? For the QUAN phase, the researcher adapted a questionnaire and a new questionnaire, the Nature of Indigenous Knowledge Questionnaire (NOIKQ), was developed. The purpose of this questionnaire was to obtain a detailed description of high schools science teachers' understanding of scientific and indigenous knowledge, as well as the problems the teachers encounter in their implementation of Learning Outcome 3 of Life Sciences and Natural Science. After the pilot study of the questionnaire and subsequent modifications to it, data were collected. Convenience sampling and purposeful sampling characterised the samples of respondents and schools. This sampling strategy ensured a total sample of 370 high school science teachers in 80 public schools, represented by urban and township schools in the Western Cape Province. The results of the QUAN phase indicated that the teachers did not receive training on how to integrate science and indigenous knowledge, and that they did not have sufficient knowledge of indigenous knowledge to teach this aspect confidently to their learners. An inquiry was embarked on in order to train the science teachers in how to integrate indigenous knowledge in the science classrooms. A workshop was chosen as an intervention to improve the teaching skills of the teachers and to develop new methods of teaching. A quasi-experimental design was chosen to establish how effective the intervention was. In this quasi-experimental design, one group of five teachers was assigned to the intervention, whilst the other group of six teachers received no intervention at all. This intervention was based on the model of Snively and Corsiglia (2001) for integrating IK in the science curriculum. These teachers had participated in the survey and were selected for their particular interest in the research study. Classroom observations and three teacher and six learner interviews were used for collecting qualitative data to establish the effectiveness of the intervention. A finding from this study is that the worldviews that the teachers bring into the classroom have implications for approaches they take to include IKS in their lessons. The results of the qualitative phase indicated that, given the teachers background (i.e., cultural, political and social), teachers interpreted and implemented IKS in different ways in the curriculum. The teachers who attended the workshop and were trained to integrate indigenous knowledge in the science curriculum were more confident than those teachers who were not trained to integrate IK in the science curriculum. This increased confidence resulted from the workshop which enhanced the teachers' IK content knowledge and made them less dependent on the learners for examples of IKS. The study offers important implications and recommendations to teachers and policy- makers regarding the implementation of the integration of IKS in the science curriculum, as well as fruitful avenues for further research.

Includes bibliographical references (leaves 76-79). / Knowledges are not distinct entities. They cannot be held in isolation as if bounded, discrete, or systematic. They are far too dynamic and complex to be thought of in this way. 'Scientific' and 'Indigenous' knowledge, however, are often discussed polemically and held in dialogical tension against one another. They are part of a set of dualisms that work under certain universal assumptions critical to Western epistemology. These dualisms include modernity/tradition; nature/culture; and subject/object. This study examines the multiple perspectives, including both scientists and local trackers, involved in the Western Kgalagadi Conservation Corridor Project (WKCC) in an attempt to resolve some of these dualisms. It focuses on the dimensions of tracking animals and data collection with a GPS technology known as 'Cybertracker'. Involving both scientists and people from the Kalahari with knowledge of tracking animals, the dynamics of knowledge production and the movement of knowledge are explored. Their work together demonstrates ways that movement and embodiment are central to the production of knowledge. Knowledge production and the relationship between diverse knowledges and approaches in the WKCC project are investigated without reducing them to the same epistemological foundation or holding them in dualistic opposition. Knowledges become part of networks and engage with one another through their movement, embodiment, and interaction with various non-human subject-objects. The use of the Cybertracker databasing technology shows that an engagement of multiple perspectives, the significance of movement, performance, historical connections, and subject-object relations in a variety of contexts are key to understanding the production of knowledge. The movement, agency, and relatedness demonstrated in various 'knowledge objects', including data, shows that the complexities involve a continual exchange of influence in which knowledges are always changing. The presence of diverse knowledges, expressed in both their relatedness and their tensions, are evident in their very movement in these networks as actors and the interwoven trails they leave behind. In the process, the boundaries between the dualisms become blurred, if not irrelevant.

Abstract This article is a presentation of a brief cultural glossary of Northern Sotho cooking terms. The glossary is mainly composed of names for utensils and ingredients, and action words for the processes involved in the preparation of cultural dishes. It also contains names of dishes tied to some idiomatic expressions in a way eliciting cultural experiences that can lead to an under-standing of indigenous knowledge systems. The article seeks to explore ways of capturing cultural glossaries to feed into the national dictionary corpora by using a case-study approach to investigate the processes that led to the generation of this specific school-based project. A number of issues that surfaced in this project, can possibly serve as models for the collection of authentic glossaries that can support dictionary making in African languages.