Overcoming colonial alienation of Indigenous Languages: Part II

A number of names are given to Indigenous Knowledge (IK), including, Traditional Knowledge (TK), Traditional Ecological Knowledge (TEC), Local Knowledge (LC) etc.

Professor Patrick Ngulube from the School of Graduate Studies, UNISA, and Professor O B Onyancha, Department of Information Studies, University of Science and Technology, South Africa defined the concept IK and highlighted that there is limited agreement on its definition and conceptualisation.

The main question of the paper was: Can we establish a label for this knowledge? The authors assert the need to establish a label for IK. However they observe that some of the tools (LC Subject Headings, Ebsco Thesaurus and Sears Subject Headings) used by libraries to organize and retrieve codified knowledge do not have a uniform approach to identifying the label.

Data was gathered using available literature, databases and Publish or Perish (PoP) software. They we recommended that further studies involving different databases be conducted to ascertain whether or not the pattern witnessed in this study is correct/valid.

Dr Lawton Hikwa presented on Indigenous Languages (IL) as preservers of indigenous knowledge in Zimbabwe. He highlighted that languages are a second symbol system that can reveal, affirm and preserve both tacit and explicit knowledge. They have tag names for indigenous concepts, objects and even processes. Indigenous languages, he said, provide a storage system for the collective memory of society and influences perception and the way we view reality (McGarry 1981). Therefore, language aids knowledge, identification and recall.

He proposes that libraries ensure indigenous languages are preserved so that IK continues to develop and be consumed. However, he posed a question: Should the English language be the Lingua Franca in Zimbabwe?”

Dr Hikwa noted that ILs were viewed as obstacles that prevented colonial manoeuvres against the indigenes. African cultural values, including languages were looked down upon as inferior to the English language. He argues that it is necessary to transcend the colonial alienation of indigenous languages and IK for libraries to play a meaningful role in a knowledge economy.

J D Ndwandwe from the SARCHI, UNISA, presented on Indigenous Knowledge Systems and modernity. She started by defining the terms modernity, IKS and humanism. She discussed the African life paradigm characterised by the African world view vs the American world view, African ideology (says there’s oneness in all things) vs American ideology (says survival of the fittest promotes a drive for mastery and control of nature), African ethos vs American ethos, African cosmology vs American cosmology, African ontology vs American ontology and African axiology vs American axiology.

Ndwandwe described her view of humanism, expressing that her approach was based on indigenous values and philosophy and gave the late King Sobhuza II as a human model for humanism. She showed a video of King Sobhuza II to support her assertions.  She also went on to discuss how IKS and modernity can be blended, that is, only when Western science respects indigenous healing as science and not superstition, property and communal land rights co-exist etc.

M M Tapfuma from the Department of Publishing, NUST, whose paper was entitled, Preservation of indigenous knowledge systems in Zimbabwe: some ethical considerations. The main focus was the observance of ethics by researchers in research involving the indigenes.

The paper outlined the characteristics of IK and argued why the knowledge has to be preserved. She said that IK faces extinction and needs to be preserved for posterity and continued use especially for the development of rural communities.

She then tackled the ethical considerations that researchers have to observe which include, prior informed consent, seeking clearance from the authorities, access benefit sharing of proceeds from research and ownership of the research results.

Concern was also raised as to why the young generation wants to dissociate themselves from IK. IK is “unprocessed gold” and the onus is upon us to make it shine. 

On Indigenous knowledge and development Professor S Dube from the Department of Applied Biology and Biochemistry, NUST, and C Dube from the United College of Education, Bulawayo presented on Assessing the effectiveness of the use of underground cellars for grain storage in Gwanda and Kezi, Zimbabwe.

The background to the research was that a variety of small grains such as rapoko, sorghum and millet were being produced but the long droughts that were experienced made it necessary for the indigenes to design grain storage systems that could ensure regular food supply. The major challenges of stored grains were rodents, fungi, birds, thieves, invaders and insects hence the need for good storage facility.

The search for a solution led to the development of the long-term storage system called umlindi an underground cellar which was dug in the cattle pen/kraal. The grain was stored in the umlindi and ashes were added to eliminate air spaces between the grains. The paper concluded that grain from the underground cellar was safe to eat as there were no toxic chemicals like modern fumigated grains (organophosphates).

Mrs E Maisiri, from the Department of Library and Information Science, NUST, presented on Curio makers of the Matopo National Park. Her research was influenced by complaints from curio shop owners over the quality of products they are getting and the disappearance of the usual suppliers of curios.

She discussed how learning occurs in indigenous communities. She said that learning is contextual and relational, occurring naturally in the course of life within households across generations. It is hands-on, experiential and feedback is immediate and it is centred on observing natural processes and sharing stories in which lessons are embedded.

She also considered the ddifficulties in the transmission of indigenous information that have led to a shortage of certain types of curios in Bulawayo, as reported by a number of curio outlets. Curios are works of art, usually handmade, prized for their rarity or distinctiveness - woodcarvings, baskets, beadwork and stonework. They are essential for the tourism sector. For example, Zimbabwe is targeting 15% of its GDP to come from tourism by 2014.  She believes that a study on a wider scale is essential to establish learning modalities where the curio-making venture has become commercially viable.

Veli Jiyane and Professor Patrick Ngulube presented on Use of indigenous knowledge to determine weather patterns: a case study of women mussel harvesters at KwaNganase in KwaZulu Natal.’

The aim of the study was to determine wwhich IK techniques are used in understanding and interpreting weather patterns used by women mussel harvesters in KwaNgwanase and whether they are still relevant and used in this time and age.

Mussels are a type of shellfish related to scallops, oysters and marine clams (Grabarkiewics and Davis, 2008:3). They can be cooked in or out of their shells or purchased smoked, canned or frozen, rich source of essential vitamins and minerals in people’s health. Their shells can be used to make fashionable tools, implements, ornaments and fashionable pearls.

It was found that women of KwaNgwanase attach value in IKS for predicting weather patterns in harvesting mussels. The conclusion was that IK and IKSs are still valued and used by most people in rural areas. It should be given a deserved value by government and policy-makers. IKS and technology complement each other and therefore should be used interchangeably to solve problems presented by climate change.

Mathew Moyo, Department of Information Services, University of Fort Hare, South Africa, and Tandi Logwa, Directorate of Library Services, Muhimbili University of Health and Allied Sciences, Tanzania, presented on Acquisition and communication of indigenous knowledge for sustainable development: the case of South Africa and Tanzania.

The paper highlighted that acquiring and communicating IK to rural people has been considered a means of ensuring socially, environmentally and economically sustainable rural development in areas such as agriculture, health, education, natural-resource management, etc. It also mentioned that IK is communicated by development agencies for example extension officers and health workers to local communities. Face-to-face communication is the major mechanism for communicating and acquiring exogenous knowledge in rural communities. The paper concluded that IK is inadequately documented and that exogenous channels are predominated by exogenous information leaving little room for IK.

Jabulani B Sithole of the Library Services, University of Botswana presented on the Link between Indigenous Knowledge and Development a reality or just a mirage: Critical discourse on Indigenous Knowledge and HIV/AIDS Communication. The paper highlighted that knowledge informs choices and forms of action that humanity takes when confronted by calamities or emergencies such HIV and AIDS.

He said that IK helps people appreciate development or change from within their context and environments and that people interpret and participate in development processes informed by their interpretation of the world. Language components such as proverbs (izaga) and figurative language are being used to communicate HIV and AIDS messages. He concluded by saying that indigenous languages – the vehicles of communication and a store house of knowledge have been used to communicate HIV and AIDS prevention. (Continuing next)