There has been an increasing realization of the significance of Indigenous knowledge (IK) in achieving sustainability. Education is also considered a primary agent in moving toward sustainability. However, research that explores education focused on sustainability in Malawi is sparse, especially where the roles of IK and youth perspectives have been considered. This research draws on the concepts of uMunthu, Sankofa, and postcolonial theory to enable a “third space” (Bhabha, 1994) centred on culturally appropriate Malawian ways of knowing working in tandem with non-Indigenous knowledge and practice. Three main questions guide the study: (1) How do participants understand place and environmental sustainability in relation to knowledge and practice (both Indigenous and non-Indigenous)?; (2) Within the context of Chinduzi village, the Junior Farmer Field and Life Skills School (JFFLS) program, and its engagement with issues of environmental sustainability, what forms of knowledge and practice are evident (both Indigenous and non-Indigenous)?; and (3) What are participants’ views on how environmental sustainability should be further engaged in the JFFLS program in relation to knowledge and practice (both Indigenous and non-Indigenous)? Data collection methods included focus groups, place mapping, individual conversations, observations, and archival documents review. The data were coded using inductive analysis and the research employed aspects of participatory research and Indigenous research methodologies. The research findings reveal that while there is general consensus among the participants supporting youth learning IK in school, others are not supportive because they consider IK to be inferior. In considering place and environmental sustainability, the findings revealed that participating Elders describe their sense of place in terms of historical agriculture-related knowledge and practice. On the other hand, participating youth express their sense of place in drawings of their favourite places. The drawings revealed that youth are largely rooted in their social-cultural interactions within their community, but also influenced by global culture. The study results show that the JFFLS curriculum includes both Indigenous and non-Indigenous knowledge and practice in both agriculture-related and life skills lessons. To achieve environmental sustainability in the community, participants recommend all youth in the community learn local Indigenous knowledge and practices for protecting the environment.

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<p>Since the Human Immunodeficiency Virus (HIV) that causes Acquired Immune Deficiency Syndrome (AIDS) was discovered in the 1980s, the condom has scientifically proven to be the only technological device that can prevent transmission of the virus during sexual intercourse. This technical approach to the HIV has strongly emphasized that prevention is only possible if the condom is properly used. However, as a technological artifact the condom has shown that its use is laden with values. The question of values on condoms has brought in a heated debate on the moral justifications of its use. In Malawi, just as in other African countries, the Faith Community has rejected the Governmentsplea to promote condoms as the preventive measure against the virus.The Faith Community has emphasized on abstinence and mutual faithfulness as the only reliable means to the prevention of HIV/AIDS. The main argument from the Faith Community is that condoms promote promiscuity. Nevertheless, the Government agrees with the Faith Community on abstinence and mutual faithfulness, but still insists on condom use as a preventive measure against the virus. The Government argues that the condom is the only proven technical approach to the HIV prevention and therefore it should be promoted. T</p><p>he main purpose of this study is to attempt an ethical analysis of the arguments for and againstcondom use as the preventive measure against HIV. In this case, the study tries to analyse the Government and Faith Community stands on condoms. In relation to the arguments for and againstcondom use, the study also touches such areas as: the concept of rights and condom use, ethics of condom advertisement, African cultural values versus condom use and the implications of condom use on behaviour change. From the study, it has been argued that condoms should be promoted. The argument comes from that understanding that AIDS has plundered Africa than any war or disease in human history, and therefore, it needs to be stopped. In this case, such theories as, Utility, Love, Autonomy, Rights and umunthu moral conscience have been used to support the argument.</p>

Since the Human Immunodeficiency Virus (HIV) that causes Acquired Immune Deficiency Syndrome (AIDS) was discovered in the 1980s, the condom has scientifically proven to be the only technological device that can prevent transmission of the virus during sexual intercourse. This technical approach to the HIV has strongly emphasized that prevention is only possible if the condom is properly used. However, as a technological artifact the condom has shown that its use is laden with values. The question of values on condoms has brought in a heated debate on the moral justifications of its use. In Malawi, just as in other African countries, the Faith Community has rejected the Governmentsplea to promote condoms as the preventive measure against the virus.The Faith Community has emphasized on abstinence and mutual faithfulness as the only reliable means to the prevention of HIV/AIDS. The main argument from the Faith Community is that condoms promote promiscuity. Nevertheless, the Government agrees with the Faith Community on abstinence and mutual faithfulness, but still insists on condom use as a preventive measure against the virus. The Government argues that the condom is the only proven technical approach to the HIV prevention and therefore it should be promoted. T he main purpose of this study is to attempt an ethical analysis of the arguments for and againstcondom use as the preventive measure against HIV. In this case, the study tries to analyse the Government and Faith Community stands on condoms. In relation to the arguments for and againstcondom use, the study also touches such areas as: the concept of rights and condom use, ethics of condom advertisement, African cultural values versus condom use and the implications of condom use on behaviour change. From the study, it has been argued that condoms should be promoted. The argument comes from that understanding that AIDS has plundered Africa than any war or disease in human history, and therefore, it needs to be stopped. In this case, such theories as, Utility, Love, Autonomy, Rights and umunthu moral conscience have been used to support the argument.