This master thesis contains the basic information about knowledge and expert systems. The thesis contains theoretic text about architecture of the expert systems and representation knowledge. The text regarding on representation knowledge contains examples of different ways of knowledge representation for expert systems. In the next part is described the design and all functions of the expert systems. This expert system uses frames representation.

Philosophiae Doctor - PhD / This research study examines those aspects of Indigenous Knowledge (IK) that could be socially and culturally relevant in the Western Cape Province, South Africa, for teaching meteorological science concepts in a grade 9 Social Science (Geography) classroom using dialogical argumentation as an instructional model (DAIM). The literature reviewed in this study explains the use of argumentation as an instructional method of classroom teaching in particular dialogical argumentation, combined with IKS (Indigenous Knowledge Systems), which in this study is seen as a powerful tool both in enhancing learners’ views and positively identifying indigenous knowledge systems within their own cultures and communities, and as tool that facilitates the learning of (meteorological) literacy and science concepts. With the development of the New Curriculum Statements (NCS) and the Curriculum and Assessment Policy Statements (CAPS) for schools, the Department of Basic Education (DBE) of South Africa acknowledges a strong drive towards recognising and affirming the critical role of IK, especially with respect to science and technology education. The policy suggests that the Department of Education take steps to begin the phased integration of IK into curricula and relevant accreditation frameworks. Using a quasi-experimental research design model, the study employed both quantitative and qualitative methods (mixed-methods) to collect data in two public secondary schools in Cape Town, in the Western Cape Province, South Africa. A survey questionnaire on attitudes towards, and perceptions of high school, of a group of grade 9 learners, as well as their conceptions of weather, was administered before the main study to give the researcher baseline information and to develop pilot instruments to use in the main study. An experimental group (E-group) of learners were exposed to an intervention - the results were recorded against a control group (C-group) that were exposed to no intervention. Both the E-group and C-group were exposed to a Meteorological Literacy Test (MLT) evaluation before and after the DAIM intervention. The results from the two groups were then compared and analysed according to the two theoretical frameworks underpinning the study, namely, Toulmin’s Argumentation Pattern - TAP (Toulmin, 1958) and Contiguity Argumentation Theory - CAT (Ogunniyi, 1997). The findings of this study revealed that: Firstly, the socio-cultural background of learners has an influence on their conceptions of weather prediction and there was a significant difference between boy’s and girls’ pre-test conceptions about the existence of indigenous knowledge systems within the community they live in. For instance, from the learners’ excerpts, it emerged that the girls presented predominantly rural experiences as opposed to those of the boys which were predominantly from urban settings. Secondly, those E-group learners exposed to the DAIM intervention shifted from being predominantly equipollent to the school science to emergent stances and they found a way of connecting their IK to the school science. The DAIM model which allowed argumentation to occur amongst learners seemed to have enhanced their understanding of the relevance of IK and how its underlying scientific claims relate to that of school science. Thirdly, the argumentation-based instructional model was found to be effective to a certain extent in equipping the in-service teachers with the necessary argumentation skills that could enable them to take part in a meaningful discourse. The study drew on the personal experiences and encounters from a variety of sources. These included storytelling-and sharing, academic talks with local community members recorded during the research journey, formal round table discussion and talks at international and local conferences, conference presentations, informal interviews, indigenous chats at social event-meetings, and shared experiences at IKS training workshops as a facilitator. These encounters lead to the formulation of the research study and occurred throughout the country in various parts of the Southern African continent including: Namibia, Zimbabwe, Malawi, Botswana, Tanzania and Mozambique.

This study’s objectives were to identify, describe, and provide guidelines on using indigenous-western antihypertensive therapies in Belize to examine indigenous therapies’ efficacy in lowering blood pressure. The researcher utilized an explanatory sequential mixed method research design to examine indigenous-western therapies. Data were collected quantitatively from the general public (n=422) and qualitatively from hypertensive patients (n=24) using indigenous therapies and vendors (n=19) of indigenous therapies. The study results identified 47 different medicinal plants used in the management of hypertension in Belize, as reported by participants. Besides, leaves were the most reported plant part used to manage hypertension, while boiling (decoction) was the most common preparation method. The common route of administration was the oral route, and ½ to 1 cup 2 to 3 times daily was the dose and frequency of administration, respectively. The majority of participants using indigenous therapies did not report side effects. Conversely, orally administered hydrochlorothiazide and captopril were the most common western therapies reported by most respondents in the study. The majority of the respondents did not report concomitant use of indigenous-western therapies to manage their hypertension; however, those who used indigenous therapies reported that medicinal plants were efficacious in lowering their blood pressure. Some of the claims by participants are verified by Western science, thereby authenticating indigenous therapy claims. The researcher developed guidelines on the use of indigenous-western therapies from the results of the study. Collaboration between indigenous healers and Western medical practitioners to provide holistic healthcare approaches was recommended since both sciences have identical foundations and can learn from each other. The government should incorporate indigenous knowledge systems into school curricula. / Health Studies / Ph. D. (Public Health)

The integration of modern science and indigenous knowledge systems in the science education curriculum for South African schools represents social justice for the majority of South Africans as they determine the knowledge necessary for themselves and for future generations in the new South Africa. An exploratory research reveals tension and a dichotomous relationship between modern science and IKS, caused by false hierarchies that are influenced by factors such as colonialism, capitalism and modernisation to the exclusion of the core values held by indigenous people in their relationship with nature. The thesis demonstrates that the integration requires an epistemology that puts humanity first and a framework that accommodates both ways of knowing. This should allow for the best in the two systems of knowing to serve humanity in a dialogical manner. / Educational Studies / M. Ed. (Philosophy of Education)

Text and keywords in English, with abstracts in English, isiZulu and Sesotho / There is an urgent need to develop sustainable solutions to the epochal environmental problems that the world at large and Africa in particular are currently facing. The current environmental philosophy does not seem to be able to resolve satisfactorily all the environmental crises of our world, as they have been largely influenced by Western oriented perspectives on one hand that are laden with dualistic and anthropocentric view of the world, and are ethics based on the other hand, and as such focuses less on human beings’ relationship with Nature. To the extent that attempts were made by scholars to advance an African orientation in environmental philosophy, these attempts have been bedridden with over-reliance on ethics. Relying mainly on ethics as the philosophical framework for addressing environmental issues, it neglects the epistemological dimensions of the African intellectual thoughts. To this end, minimal results has been achieved in the quest for panacea to environmental crisis, especially in Africa. This study, thus, advances an African outlook in environmental philosophy that would be both participatory and interdisciplinary in the quest for more meaningful and pragmatic problem-solving frameworks in environmentalism. The research seeks to further improve in the development of an African oriented Environmental Philosophy by committing to the exploration of an African epistemic outlook for environmentalism. This exploration is hinged on the epistemic stance abstracted from indigenous knowledge systems of African people in general and the Yoruba and Igbo people of the Western part of Nigeria, in West Africa, in particular. Accordingly, the research queries the tendency of the current discourse of environmental philosophy to over rely on ethics. The study further argues for a shift in the conceptual framework, approaches and methods employable in confronting the environmental challenges besetting the world today. It opines that we construct African environmental philosophy from the idea of “African Epistemic Order” (AEO). It argues that an environmental philosophy that is African in orientation, must have a conceptual understanding of the ontological and relational holism pervading the African epistemic order. Such an understanding will enhance the reordering and healing of the damaged human’s relationship with the natural environment (Nature). This study, therefore, provides building blocks for an environmental philosophy that is both African in making, global in practice and affirming respect to Nature. / Kukhona isidingo esiphuthumayo sokuthola izixazululo eziqhubekela phambili ngesikhathi sezinkinga zendalo umhlaba wonkana, kanye ne-Afrika imbala ezibhekene nazo okwamanje. Okwamanje amafilosofi endalo abonakala engakwazi ukuxazulula izinkinga zendalo zomhlaba wethu ngokwanele. Lokhu kungoba kunomthelela omkhulu wemibono yamazwe aseNtshonalanga (enomthelela omkhulu wombono we-dualistic and anthropocentric ngomhlaba) kanti ngakolunye uhlangothi, kanti futhi ngenxa yokuthi aphansi kwenqubo yama-ethics ngakolunye uhlangothi. Kanti ke ngenxa yalokhu, kugxilwa kakhulu ebudlelwaneni phakathi kwabantu kanye nemvelo (okusho indalo yangokwemvelo). Ngisho noma imizamo yenziwe zifundiswa ukuqhubela phambili umbono wefilosofi yendalo, le mizamo ikhathazwe kakhulu ukuncika kwezama-ethics. Lolu cwaningo luqhubela phambili umbono ngesilosofi yesi-Afrika ngokwendalo, ezokwenza ukuthi kube nokubili, ukubamba iqhaza kanye nokuxhumana kwemikhakha ehlukene ekuthungatheni kwayo uhlaka lokuxazulula izinkinga olubambekayo ngokwendalo. Ucwaningo lufuna ukuthuthukisa iFilosofi yesi Afrika ngokwendalo ngokuzimisela ukuthungatha umthombo nombono wolwazi ngokwendalo. Lokhu kuthungatha kuncike kwisimo sezomthombo wolwazi otholakala kwizinqubo zesintu zabantu base-Afrika ngokunabile, kanti ikakhulukazi ngabantu bamaYoruba kanye nama-Igbo kwingxenye eseNtshonalanga neNigeria, eNtshonalanga Afrika ikakhulukazi. Lolu cwaningo, ngakho-ke luyisakhelo sefilosofi yendalo, engesi-Afrika ikakhulukazi, kodwa ebheka kumazwe omhlaba ngokwenza, kanye nokuqinisekisa mayelana Nemvelo. / Ho na le tlhoko e potlakileng ya ho ntlafatsa ditharollo tse tsitsitseng tsa mathata a nako a tikoloho ao lefatshe ka bophara, haholo-holo Afrika, a tobaneng le ona hajwale. Difilosofi tsa hajwale tsa tikoloho ha ho bonahale di ka kgona ho rarolla mathata ohle a tikoloho a lefatshe la rona ka mokgwa o kgotsofatsang. Lebaka ke hore di anngwe haholo ke dikgopolo tsa Bophirima (di le boima jwalo, ka lehlakore le le leng le nang le pono e habedi le le nkang botho bo le bohlokwa ho boteng ba lefatshe) ka lehlakoreng le leng hobane di thehilwe hodima melao ya boitshwaro. Kahoo, ha di shebane haholo le kamano dipakeng tsa batho le tlhaho (ke hore, tikoloho ya tlhaho). Le ha boiteko bo entswe ke ditsebi ho ntshetsa pele tlwaelo ya Maafrika ho filosofi ya tikoloho, boiteko bona le bona bo na le boitshetleho bo fetelletseng ho boitshwaro. Phuputso ena e ntshetsa pele pono ya Seafrika filosofing ya tikoloho eo e ka bang ya tshebedisano le ya ho kopana ha dithuto tse fapaneng molemong wa ho batla meralo e nang le moelelo le ho rarolla mathata bothateng ba tikoloho. Patlisiso ena e batla ho ntlafatsa ntshetsopele ya Filosofi ya Tikoloho e sekametseng Afrika ka ho itlama ho fuputsa pono ya tsebo ya Afrika bakeng sa tikoloho. Patlisiso ena e ipapisitse le boemo ba tsebo bo nkilweng ditsamaisong tsa tsebo ya matswallwa tsa batho ba Maafrika ka kakaretso le batho ba Yoruba le ba Igbo ba karolo e ka Bophirima ya Nigeria, Afrika Bophirima ka ho kgetheha. Phuputso ena, ka hona, e fana ka motheo bakeng sa filosofi ya tikoloho eo e leng ya Seafrika ka botlalo, e akaretsang tshebetsong, mme e tiisang bonnete ba Tlhaho. / Philosophy, Practical and Systematic Theology / D. Phil. (Philosophy)

No description available.

To increase equity and inclusion for underserved and excluded Indigenous students, we must make efforts to mitigate the unique barriers they face. As their knowledge systems have been historically excluded and erased in Western science, we begin by reviewing the literature on the inclusion of Traditional Ecological Knowledge (TEK) in biology education and describe best practices. Next, to better understand how Native Hawaiian and other Pacific Islander (NHPI) students integrate into the scientific community, we used Social Influence Theory as a framework to measure NHPI student science identity, self-efficacy, alignment with science values, and belonging. We also investigated how students feel their ethnic and science identities interact. We found that NHPI students do not significantly differ from non-NHPI students in these measures of integration, and that NHPI students are varied in how they perceive their ethnic and science identities interact. Some students experience conflict between the two identities, while others view the two as having a strengthening relationship. Next, we describe a lesson plan created to include Hawaiian TEK in a biology class using best practices described in the literature. This is followed by an empirical study on how students were impacted by this lesson. We measured student integration into the science community using science identity, self-efficacy, alignment with science values, and belonging. We found no significant differences between NHPI and non-NHPI students. We also looked at student participation, and found that all students participated more on intervention days involving TEK and other ways of knowing than on non-intervention days. Finally, we describe qualitative findings on how students were impacted by the TEK interventions. We found students were predominantly positively impacted by the inclusion of TEK and discuss future adjustments that could be made using their recommendations. The last chapter describes how we used remote sensing to investigate land cover in a fenced and unfenced region of the Koʻolau Mountains on the island of Oahu. After mapping the biodiversity hotspot Management Unit of Koloa, we found that there is slighlty more bare ground, grass, and bare ground/low vegetation mix in fenced, and thereby ungulate-free areas, than those that were unfenced and had ungulates. Implications of these findings and suggestions for future research are discussed.

No description available.

Text in Afrikaans / During the last few decades the need existed for a new framework to give direction to development and ecological thought in respect of the sustaining of nature in order to place development and ecological thought within the limits of nature. However, development thought and the debate relating to nature are to some extent still treated in theory and practice as two separate entities. One of the current challenges for sustainable development is to reconcile the development and ecological branches of this debate. The thesis firstly explains the origin and characteristics of sustainable development. Secondly, the crisis in nature is discussed, followed by a discussion of the most important ecological views relating to sustainable development. Then issues in development thought that relates to sustainable development is discussed, as well as the changing emphasis in development thought that stimulated the growth of sustainable development. The mainstream development view, as the other main branch of sustainable development thinking, is then discussed. In conclusion, some issues relating to the operationalisation of sustainable development is discussed. / Development Studies / D. Litt. et Phil. (Ontwikkelingstudies)

This study presents a conceptual and theoretical framework for peace building and restorative action in the Arctic Barents Region where the Sami of the Scandinavian region live. Based on Johan Galtung´s theory of peace, the study approaches the issue of peace building and restorative action by considering the history of colonialism and the meaningful lessons drawn from it as a pedagogic field and with human development as the goal. Central to this imperative is the issue of cognitive justice. The study explores the peace potential in including indigenous knowledge systems and the ethics embedded in them in the developmental discourse going forward. The word “ethics” is explored within this imperative, with the study arguing that developing an ethical rationality compatible with the goal of peace and human development in this context is not primarily about the mastering of rules and principles or adjusting to modernity´s mores but about something far more fundamental, namely, the work of re-establishing the esteem for the Other – the very fundamental condition of human community – in a context in which respect for the intrinsic value, dignity and individual autonomy of others and therein their active participation in the world, are under severe strain. The remote space that is devoted to this fundamental relation with the Other in today's leading moral-philosophical discourse thus stresses the need to open up new “cognitive spaces” so that wisdom may emanate more freely from non-western traditions in order to expand the range of ethical rationality. This argument is supported by hermeneutical theory, especially that of Gadamer, the core of which is that communicative acknowledgement of the Other must be based exclusively on the Other’s premises, where the world of the Other is prioritised as the key for understanding oneself. The arbitrative lesson of hermeneutics is that true comprehension is not possible by evading the Other. It is at this point that Levinas’ analysis of the “face” becomes central: The Other is experienced “face-to-face”, meaning “without horizons” and refers to an experience before my will and freedom and which implies that I transcend myself when I acknowledge my responsibility for my Self as the responsibility for the Other. The study concludes that building peace by restoring indigenous systems of trust and hospitality is vital in any attempt to cope with current difficulties and for moving forward in a restorative paradigm. / Educational Studies / D. Ed. (Philosophy of Education)